DEC  1 «  1916 


) 


BT  60  .H34  1853 
Hall,  James. 
Primitive  Christianity 
versus  popular  theology 


,  Digitized  by  the  Internet  Archive 

in  2010  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/primitivechristiOOhall 


PRIMITIVE  CHRISTIANITY 


POPULAR  THEOLOGY 


THE    RELATION    OF    THE    HUMANITY    TO    THE    DIVINITY,  BY 

VIRTUE    OF    ITS    INBEING    MEMBERSHIP    OF    THE    BODY 

OF  CHRIST,  WHO  IS  THE  HEAD  OF  EVERY  MAN, 

AND  THE  HEAD   OF  CHRIST  IS   GOD. 


BY    JAMES    HALL. 


NEW  YORK: 
HENRY  LYOX,  833  BROADWAY. 

AUBURN : 

VINCENT  KEN  YON,  96  GENESEE-ST. 
1858. 


Entered  according  to  Act  of  Congress,  in  the  year  1352, 
BY  JAMES   HALL, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 
Southern  District  of  New  York. 


PREFACE. 


The  author  of  the  few  pages  hereby  given  to  the  press, 
assuredly  believing  that  the  scriptures  alone  reveal  the  ulti- 
mate destiny  of  the  humanity,  has  been  many  years  seeking, 
and  believes  that  he  has  obtained  from  that  source,  a  satisfac- 
tory solution  of  that  momentous  problem  :  which  solution  is 
the  relation  of  the  Humanity  to  the  Divinity,  by  virtue  of  its 
inbeing  membership  of  the  body  of  Christ,  who  is  the  head  of 
every  man,  and  the  head  of  Christ  is  God.  Every  child  of 
Adam  is  therefore  an  heir  of  God,  and  joint  heir  with  Jesus 
Christ ;  consequently,  human  destiny  is  an  eternal  future  of 
infinite  blessedness  and  glory. 

Let  it  not  be  thought  that  such  a  consummation  of  the 
works  and  purposes  of  God,  if  true,  is  too  great  and  glorious 
to  have  been  hitherto  withheld  from  the  world.  It  has  not 
been  so  withheld,  but  "  was  made  known  "  eighteen  hundred 
years  ago  "  to  the  holy  apostles  and  prophets."  Such  was 
the  gospel  of  the  grace  of  God  ;  such  was  Primitive  Chris- 
tianity. It  has  indeed  been  lamentably  obscured,  since  the 
fourth  or  fifth  century,  by  the  dissemination  of  other  gospels, 
and  the  Pagan  doctrine  of  a  vengeful  Deity  and  eternal  tor- 
ments. 

Let  those  who  seek  and  appreciate  truth,  from  whatever 


iv  PREFACE. 

source  it  may  emanate,  or  by  whomsoever  elicited,  weigh  the 
evidence  adduced  in  support  of  the  doctrines  set  forth  in  the 
work  ;  and  whether  disposed,  or  not,  to  heed  the  arguments 
of  the  author,  decide,  according  to  the  law  of  the  divine 
character  and  perfection,  between  a  partial  (conditional),  and 
a  universal  (unconditional)  salvation.  All  are  alike  interested 
in  that  decision ;  all  must  abide  by  it,  if  made  according  to 
the  law,  and  on  the  principle  proposed  ;  there  is  no  appeal. 

The  opposition  and  odium  which  so  unpopular  a  work  may 
have  to  encounter,  even  from  principalities  and  powers,  ought 
not  to  suppress  its  publication  by  an  honest  and  sincere  be- 
liever in  its  truth.  The  infinite  issues  in  question,  should 
nerve  him  in  the  undertaking,  however  unpracticed  in  polemi- 
cal discussion,  or  unpretending  to  literary  attainments:  he 
believes  rejoicingly,  and  with  his  whole  heart,  and  has  there- 
fore spoken.  He  is  rich  in  faith,  enjoying  the  earnest  of  his 
and  the  world's  inheritance,  which  is  reserved  in  heaven  until 
the  redemption  of  the  purchased  pos^session.  J.   H. 


CONTENTS. 


CHAPTER  I.  PAGK 

Introductory  Remarks 7 

The  certain  and  positive  Relation  of  the  Humanity    to 

Christ  and  Adam 12 

The  Fall  or  lapse  of  the  Humanity  in  Adam 13 

Birth   of  Jesus — his  Baptism  and  Union  with   the  Son 

of  God 20 

CHAPTER  n. 
The  Remission  of  the  Sins  of  the  World  in  and  by  the 

Death  of  Christ 27 

Second  Advent  and  Resurrection 32 

CHAPTER  m. 

Cause  of  Sin  and  Suffering,  and  the  termination  of  both. .  49 

Terms   "  Hell"  and  "  Devil"  figuratively  used 61 

CHAPTER    IV. 

Gift  of  the  Holy  Ghost 75 

CHAPTER  V. 
Comment  on  a  portion  of  the  Epistle  to  the  Romans  (con- 
tinued in  Chapter  YI.) 84 

Remarks  on  Second  Corinthians,  Chapter  V 161 

Remarks  on  a  portion  of  the  Epistle  to  the  Ephesians...  169 

Comment  of  Philippians,  Chapter  III 187 

Comment  on  a  portion  of  the   Epistle  to  the  Hebrews.. .  193 

Responsibilities  of  the  Christian  Ministry 208 

Of  the  Unseen  World 213 


PRIMITIVE  CHRISTIANITY 

VERSUS 

POPULAR    THEOLOGY. 


CHAPTER  I. 


The  opinion  has  been  expressed  bj  some  deep- 
thinking  and  philanthropic  minds,  that  the  incul- 
cations of  Christianity  by  its  professors  and  advo- 
cates, including  all  sects  and  denominations  during 
its  era  of  eighteen  hundred  years,  has  given  no 
evidence  of  a  sufficient  inherent  power  to  control 
the  passions,  and  incite  to  a  life  of  practical  kind- 
ness and  love,  so  large  a  portion  of  mankind,  as 
was  confidently  and  piously  hoped  for ;  and  has 
therefore  not  fulfilled  its  mission. 

It  is,  however,  admitted,  that  it  has  greatly  im- 
proved and  elevated  the  character  of  the  once 
barbarous  but  now  civilized  nations  ; — that  it  has 
refined  the  general  taste — has  been  a  powerful  aid 
to  the  cause  of  education — the  improvement  and 
progress  of  the  arts  and  sciences — and  the  develop- 
ment of  mind. 

If  such  be  the  aggregate  results  of  the  systems 
of  religious  doctrines,   under  which  the  civilized 


8  PRIMITIVE    CHRISTIANITY 

world  has  thus  far  progressed,  it  is  suggestive  of 
the  question,  whether  the  world  has,  and  does 
enjoy  Christianity,  in  its  primitive  purity,  or  an 
adulteration  of  it,  under  that  name. 

For  a  solution  of  that  question,  the  only  resort 
is  to  the  scriptures,  "which  are  able  to  make  us 
wise  unto  salvation." 

True  Christianity  hath  its  origin,  as  we  believe 
all  will  admit,  in  the  nature  and  purposes  of  God 
— of  whom  it  is  affirmed  by  his  Son,  that  "  he  so 
loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  on  him  should  not 
perish,  but  have  everlasting  life.  For  God  sent 
not  his  Son  into  the  world  to  condemn  the  world, 
but  that  the  world  through  him  might  be  saved." — 
John  3  :  16,  17. 

Further :  "  God,  who  at  sundry  times  and  in  divers 
manners,  spake  in  time  past  unto  the  fathers  by  the 
prophets,  hath  in  these  last  days  spoken  to  us  by 
his  Son,  whom  he  hath  appointed  heir  of  all  things, 
by  whom  also  he  made  the  worlds  :  who  being  the 
brightness  of  his  glory,  and  the  express  image  of 
his  person,  and  upholding  all  things  by  the  word 
of  his  power,  when  he  had  by  himself  purged  our 
sins,  sat  down  at  the  right  hand  of  the  Majesty  on 
high  ;  being  made  so  much  better  than  the  angels, 
as  he  hath  by  inheritance  obtained  a  more  excel- 
lent name  than  they."— Heb.  1st  :  1,  2,  8,  4.  "He 
is  the  first-born  of  every  creature." — Col.  1  :  15. 
"  Christ  is  the  head  of  every  man,  and  the  head  of 
Christ  is  God."— 1st  Cor.  11  :  3. 


VERSUS  POPULAR  THEOLOGY.         9 

These  scriptures  teach,  that  Christianity  is  the 
revelation  of  the  love  of  God  to  the  world. 

Those  protestant  sects  and  denominations  of 
Christians  who  claim  to  be  orthodox,  may  be  classed 
in  two  general  divisions,  and  denominated,  Armi- 
nian  and  Calvinistic ;  the  former  denying,  and  the 
latter  affirming,  the  doctrine  of  election  and  pre- 
destination of  some  men  to  everlasting  life  and 
glory,  and  some  to  everlasting  condemnation  and 
punishment.  The  former,  and  the  largest  body  of 
Christians,  hold  and  teach  that  by  reason  of  the 
sin  of  Adam,  and  consequent  depravity  and  sin 
of  his  offspring,  all  the  race  became  obnoxious  to 
God's  wrath  and  curse,  and  were  justly  doomed  to 
endless  woe  and  misery  : 

That  the  Son  of  God,  the  second  of  a  Trinity  of 
persons  in  the  God«head,  and  of  equal  power  and 
glory,  voluntarily  assumed  the  place  and  condition 
of  the  guilty  race,  and  covenanted  with  the  Father 
to  suffer  in  their  room  and  stead,  the  endless  tor- 
ments to  which  his  wrath  and  curse  had  consigned 
them. 

The  object  and  design  of  which  covenant  was, 
that  the  guilty  might  escape  their  just  punish- 
ment, and  the  wrath  of  the  Deity  be  turned  to  love 
and  blessing,  ultimating  in  their  everlasting  felicity 
and  glory :  on  condition,  however,  of  repentance 
and  faith,  without  which  the  said  substitutional 
suffering  would  avail  them  nothing. 

The  Calvinistic  portion  of  the  Christian  world 
also  believe  in  the  doctrine  ot  the  Trinity,  vica- 


10  PRIMITIVE   CHRISTIANITY 

rious  and  expiatory  suffering  of  Christ,  but  limit 
its  efficacy  to  the  Elect,  whom  they  believe  were 
predestinated  to  eternal  life,  in  view  not  only  of 
Christ's  sufferings  in  their  room,  but  also  of  the 
imputation,  or  transfer  to  them,  of  his  righteous- 
ness. 

The  non-elect  were  accordingly  predestinated  to 
eternal  wrath  and  endless  woe.  Both  denomina- 
tions hold  that  none  can  be  saved  but  those  who 
truly  repent  and  believe  in  Christ  in  this  life. 

To  the  reflecting  mind,  both  systems  forebode 
the  everlasting  torment  of  a  vast  majority  of  our 
race.  Namely,  the  millions  of  millions  of  those 
who  have  died  and  will  die,  without  knowing  or 
even  hearing  of  the  name  of  Christ ;  and  also  of 
the  millions  who  have  heard,  but  have  not  repented 
or  believed. 

Can  such  be  the  Christianity  of  the  Bible  ?  Can 
it  be  the  gospel  which  is  good  news  and  glad 
tidings  to  all  people?  Can  we  be  required  to 
assimilate  our  disposition  and  character  to  that 
of  a  being  who  gave  existence  to  millions  whom 
he  foresaw  would  of  necessity  become  the  objects 
of  his  infinite  wrath,  and  on  whom  he  would  in- 
flict eternal  torments  ?  Such  is  not  the  character 
of  him  "who,  for  the  great  love  wherewith  he 
loved  us,  when  we  were  dead  in  sins,  quickened  us 
together  with  Christ,"— nor  of  "  him  who  is  kind 
to  the  unthankful  and  the  evil — who  loves  them 
that  hate  him,  and  blesses  them  that  curse  him." 
It  is,  however,  congratulatory  to   the  world,   that 


VERSrs  POPULAR  THEOLOGY.        11 

the  popular  creeds  are  not  so  generally  heeded  as 
formerly,  and  that  a  large  portion  of  the  Christian 
ministry  find  it  more  congenial  both  to  their  own 
minds  and  feelings,  and  to  those  of  the  community 
generally,  to  proclaim  the  "good  news  and  glad 
tidings  of  the  gospel "  to  a  lost  world.  And  hence 
the  only  instances  of  true  and  genuine  conversion 
among  all  sects  of  professing  Christians.  The 
assurance  of  the  infinitely  forgiving  mercy  and 
love  of  God,  as  revealed  in  Christ,  is  "  the  power 
of  God  unto  salvation."  True  repentance,  deep 
and  sincere  contrition,  or  a  broken  and  contrite 
heart,  are  the  legitimate  fruits  of  such  assurance 
or  faith.  Infinite  merc}-,  almighty  love  and  good- 
ness, subdues  the  spirit,  melts  the  heart  to  the  ten- 
derness of  the  filial  love  of  a  heaven-born  soul. 
''  We  love  God  because  he  first  loved  us." 

Such  is  the  New  Testament  doctrine  of  the  New 
Birth.  Such  is  that  knowledge  of  God  which 
giveth  the  enjoyment  of  eternal  life. — John  17:3. 
All  holy  and  happy  influences,  resulting  from  the 
labors  of  the  Christian  ministry,  Christian  societies 
and  institutions,  are  the  fruits  of  faith,  derived  from 
the  knowledge  of  the  love  and  mercy  of  God. 

The  knowledge  of  a  being  whose  wrath  and 
vengeance  can  be  placated  only  by  the  eternal 
misery  of  the  sinner  or  his  substitute,  can  but 
alarm  and  terrify  the  soul ; — his  fears  may  incite 
him  to  seek  a  union  with  the  Church,  as  a  means 
of  escape  from  the  threatened  doom,  but  will  leave 
him   a  stranger  to  the  humble,  holy,  and  loving 


12  PRIMITIVE   CHRISTIANITY 

spirit  of  a  believer  in  the  pardoning  mercy  of 
God. 

If  Christianity,  adulterated  by  the  admixture  of 
doctrines  and  creeds  wholly  adverse  to  its  vital 
and  life-giving  power,  has  notwithstanding  accom- 
plished a  glorious  mission,  and  conferred  inesti- 
mable blessings  upon  the  world,  shall  it  not,  when 
unincumbered  and  disinthralled,  become  the  great 
and  only  moral  power  to  reform,  fraternize,  and 
bless  m.ankind  with  universal  peace  and  love  ?  I 
most  sincerely  believe  that  Christianity  may  be  so 
reconstructed,  or  rather,  that  we  may  ascertain 
that  it  is  already  so  constructed,  as  to  produce  that 
happy  result. 

True  Christianity,  as  before  remarked,  hath  its 
origin  in  the  everlasting  love  of  God.  "  He  hath 
saved  us  and  called  us  with  a  holy  calling,  not  ac- 
cording to  our  works,  but  according  to  his  own 
purpose  and  grace,  which  was  given  us  in  Christ 
Jesus,  before  the  world  began." — 2  Tim.  1  :  9. 
"He  is  the  first  born  of  every  creature." — Col. 
1  :  15. 

As  in  Adam  was  created  the  whole  humanity, 
the  fountain  of  human  existence — and  as  he  was, 
according  to  Scripture  testimony,  a  true  figure  of 
him.  that  was  to  come  (which  was  Christ),  so  in 
Christ  was  created  a  spiritual  nature,  the  fountain 
of  spiritual  existence. — Kom.  5  :  12.  14. 

Adam  was  the  head  of  the  earthly  nature,  and 
his  posterity,  the  members  of  his  body,  each  of 
whom  are  of  and  from  the  fountain  of  human 


VERSUS  POPULAR  THEOLOGY.        13 

existence  in  him,  as  drops  are  of  and  from  the 
ocean. 

Christ  is  the  head  of  the  spiritual  nature  or  body, 
of  which  spiritual  body  every  man  is  also  a  mem- 
ber, and  is  therefore  spiritually  of  and  from  him, 
Christ,  as  drops  are  of  and  from  the  ocean. — 1  Cor. 
15  :  15—22  ;  45—49. 

The  attributes  of  a  man  are,  therefore,  a  human 
soul  and  bod}^,  derived  from  Adam,  and  an  im- 
mortal spirit,  which  is  the  image  of  God,  derived 
from  Christ. 

The  whole  fountain  of  human  existence,  as  be- 
fore stated,  having  been  created  in  Adam,  and  he 
being  constituted  the  head  of  the  race,  the  perfect 
oneness  of  the  head  and  members  made  his  trans- 
gression and  sin  theirs.  The  consequent  guilt  and 
fear  in  which  he  sought  to  hide  from  him,  whose 
presence  had  hitherto  been  the  fulness  of  his  jo}-, 
was  moral  death,  both  to  the  head  and  the  mem- 
bers. 

"  And  so  death  passed  upon  all  men,  for  that  all 
have  sinned."  All  sinned  by  virtue  of  their  one- 
ness with  their  head. 

Natural  or  physical  death  is  a  consequence  of 
our  creation  in  Adam,  but  not  of  his  sin:  the 
reason  or  cause  of  it  is  its  earthliness — its  inherent 
tendency  to  decay  and  dissolution.  "  Thou  shalt 
return  unto  the  ground,  for  out  of  it  wast  thou 
taken,  for  dust  thou  art,  and  unto  dust  thou  shalt 
return." — Gen.  8  :  19.  The  nature  was  made 
"subject  to  vanity,"  change,  or  death,  not  as  an 


14  PRIMITIVE  CHRISTIANITY 

end,  but  in  view  of  its  redemption  and  resurrection 
in  Christ. 

Such  was  the  lost  condition  of  mankind,  from 
which  the  Father  purposed  in  himself,  before  the 
world  began,  to  redeem  and  save  it,  as  the  inherit- 
ance of  his  only  begotten  Son,  who  is  "  his  express 
image,  and  the  brightness  of  his  glory," — pre-exist- 
ent  to  all  beings,  except  the  Father — "  by  whom 
also  he  made  the  worlds,  and  whom  he  appointed 
heir  of  all  things ;  who  hath,  by  inheritance  from 
the  Father,  a  name  and  nature  more  excellent  and 
more  exalted  than  any  other  being." 

Simultaneous  with  the  lapse  and  fall  of  the 
humanity  (in  mass)  from  primeval  innocence,  was 
the  announcement  of  its  condemnation. 

Also,  at  the  same  time,  was  the  divine  mercy 
and  compassion  manifested  toward  us,  in  the  pro- 
mise of  a  redeemer  and  deliverer,  in  the  seed  of 
the  woman. 

Which  promise,  although  literally  importing  the 
sentence  and  punishment  of  the  deceiver  and 
tempter,  was  also  expressive  of  the  victory  pro- 
mised over  the  lusts  of  the  flesh,  of  which  the 
serpent's  character  was  so  strikingly  a  type,  and 
we  have  sufficient  evidence  to  justify  the  inference 
that  it  was  a  promise  of  the  Messiah,  as  the  redeem- 
er, sanctifier,  and  saviour  of  our  race,  in  the 
immediate  institution  of  Offerings  and  Sacrifices, 
which  prefigured  Christ's  sufferings,  death  and 
resurrection.  They  were,  therefore,  a  symbolic 
revelation  of  his  true  chnracter. 


VERSUS  POPULAR  THEOLOGY.        15 

Such,  we  may  infer,  was  the  faith  of  Abel,  by 
which  he  obtained  witness  that  he  was  righteous, 
God  testifying  of  his  gifts. — Heb.  11  :  4.  He  ap- 
propriated to  himself  by  faith  the  perfect  righteous- 
ness, sufferings,  death  and  resurrection  of  Christ, 
by  a  participation  in  them  as  a  member  of  his 
body. 

The  grand  and  sublime  idea  of  all  sacrificial 
offerings  is  the  figurative  and  representative  death 
of  the  worshiper  in  that  of  the  animal  slain ;  and 
his  acceptance  with  God,  through  that  medium,  is 
figuratively  expressive  of  his  resurrection  and  ac- 
cess to  the  Father  in  and  through  Christ. 

Hence,  the  blood  which  Abel  offered  as  the 
evidence  of  his  death  in  that  of  the  firstlings  of 
his  flock,  rendered  his  offering  more  acceptable 
than  that  of  Cain,  in  which  no  blood  was  shed. 
Perfect  acceptance  with,  and  access  to  the  presence 
of  God,  must  be  preceded  by  death,  and  the  blood 
offered  in  sacrifice  is  accepted  as  the  evidence  of 
that  change.  The  offering  of  Cain  was,  therefore, 
not  expressive  of  a  true  faith  in  him  that  was  to 
come,  and  without  faith,  it  is  impossible  to  please, 
or  to  obtain  an  evidence  of  acceptance  with  God. 
By  the  same  faith  as  that  of  Abel,  Enoch  obtained 
the  testimony,  or  assurance  of  the  same  righteous- 
ness and  justification  in  Christ;  and  ISToah  also 
became  heir — obtained  the  same  assurance  of  right- 
eousness and  justification  through  the  same  me- 
dium.—Heb.  11  :  5,  6,  7. 

The  offering  of  gifts  and  sacrifices  pertains  to 


16  PRIMITIVE   CHRISTIANITY 

the  office  of  priest,  as  dotli  the  leading  and  con- 
ducting of  public  worship.  He,  the  priest,  may 
offer  and  worship  in  his  own  person  and  name,  and 
in  behalf  of  others  also :  As  did  Noah,  who  was 
the  first  who  officiated  in  that  capacity.  ''He 
found  grace  in  the  eyes  of  the  Lord,  for  himself 
and  family,  consisting  of  eight  persons." — Gen.  6  : 
18.  Which  persons  were  saved  with  him,  and  for 
his  sake.  To  which  salvation  allusion  is  made  by 
the  Apostle  Peter,  as  prefigurative  of  Christ,  and 
the  salvation  of  the  world  in  and  through  him. 
The  Spirit,  or  spiritual  Son  of  God,  who  quickened, 
or  raised  the  crucified  body  of  Jesus  from  the  dead, 
the  Apostle  says,  went  and  preached,  when  the 
long  suffering  of  God  waited  in  the  days  of  Xoah, 
while  the  ark  was  preparing,  to  the  spirits  in 
prison,  or  to  the  people  whose  spirits  were  in  the 
prison,  or  state  of  the  dead  at  the  time  the  Apostle 
wrote.— 1  Peter  8  :  18,  19,  20. 

So  Abraham  believed  God's  promise,  that  him- 
self, with  all  the  nations  and  families  of  the  earth, 
should  be  blessed  in  Christ,  and  it  was  accounted 
to  him — was  assurance  to  him  of  righteousness, 
justification,  and  a  glorious  resurrection  in  Christ. 
And  the  scripture  assures  us,  that  the  same  bless- 
ing shall  be  assured  to  us,  if  we  believe  as  he  be- 
lieved. 

The  atoning  or  reconciling  sacrifice  and  offering 
which  was  at  first  instituted,  was  continued  until 
the  coming  of  the  Messiah, — until  the  incarnation 
of  the  Son  of  God :    whose  sufferings,  death,  and 


VEKSUS  POPULAR  THEOLOGY.        17 

resurrectioD,  as  before  stated,  were  prefigured  by 
them. 

It  is  quite  probable,  however,  that  the  true  idea 
of  those  sacrifices  and  offerings,  as  well  as  the 
knowledge  of  the  true  God,  were  in  process  of 
time  lost  to  a  great  portion  of  mankind ;  and  that 
all  the  sacrificial  systems  adopted  by  idolatrous 
nations,  were  but  misconceptions  and  very  gross 
corruptions  of  them. 

God  chose  and  made  a  covenant  with  Abraham 
and  his  seed,  by  which  they  became  his  pecuHar 
people,  and  by  the  institution  of  the  rite  of  cir- 
cumcision, he  sealed  them  as  his  own ;  not  because 
they  were  more  the  objects  of  his  love  than  other 
nations,  but  that  in  blessing  he  might  bless  them, 
and  through  them,  all  the  nations  and  families  of 
the  earth. 

The  ordinances  and  rites,  peculiar  to  the  wor- 
ship of  the  Israelites,  under  the  Mosaic  economy, 
was  a  more  full  and  subhme  illustration  of  the 
character  and  offices  of  Christ  than  had  been  pre- 
viously given.  His  office,  as  the  great  high  priest, 
to  offer  gifts  and  sacrifices,  as  the  Mediator  or 
medium  of  access  unto  God,  was  pre-eminently 
typified,  in  the  high  priest  of  the  Aaronic  order. 
The  whole  people  were  figuratively  in  him,  the 
names  of  their  twelve  tribes  being  engraven  on  his 
breast-plate,  which  he  bore  upon  his  heart,  when 
he  offered  the  blood  of  the  animals  sacrificed,  and 
which  was  accepted,  as  the  evidence  of  the  repre- 


18  PRIMITIVE  CHRISTIANITT 

sentative  death  of  himself,  and  of  the  people  in 
him.— Lev.  16  :  13. 15. 

Such  were  the  "  shadows  of  good  things  to 
come" — of  Christ,  the  great  high  priest,  both  of 
Jews  and  Grentiles.  And  as  the  whole  people  were 
representatively  in  the  high  priest  under  the  law, 
so  all  men  were  (not  representatively,)  but  truly 
and  verily  in  Christ ;  and  being  members  of  his 
body  are  participant  of  his  perfect  righteousness, 
sufferings,  death,  and  resurrection. 

As  the  death  of  the  people  and  priest  under  the 
law  was  figurative  only,  and  the  divine  presence 
in  the  earthly  sanctuary  was  but  a  symbol,  "  Christ 
became  the  mediator  of  the  New  Testament,  that 
by  means  of  death  for  the  redemption  of  the  trans- 
gressions under  the  first  testament,  they  which  are 
called  might  receive  the  promise  of  eternal  inheri- 
tance." Or,  that  by  means  of  his  (Christ's)  death, 
which  was  the  death  of  every  man,  as  members  of 
his  body,  the  transgressions  even  under  the  first 
testament,  with  all  others,  might  be  pardoned — 
blotted  out ;  that  they  who  were  called  (those  to 
whom  the  gospel  was  preached,)  might  receive  the 
promise — the  assurance  of  "  eternal  inheritance," 
— a  glorious  resurrection  to  immortality. 

Which  assurance  the  Holy  Ghost,  (whom  I  un- 
derstand to  be  no  other  than  Christ  himself)  signi- 
fied, was  not  to  be  fully  enjoyed,  while  the  first 
tabernacle  was  yet  standing. 

The  word  testament,  as  used  in  the  text  and 
context,  is  expressive  of  the  evidence  of  the  accep- 


VERSUS  POPULAE  THEOLOGY.        19 

tance  with,  and  access  to  Grod,  of  both  priest  and 
people  by  their  figurative  obedience,  death,  and 
resurrection,  under  the  Old, — and  of  their  true 
and  real  obedience,  death,  and  resurrection,  under 
the  New  Testament. 

In  other  language,  it  is  the  blood  of  sprinkling, 
offered  by  the  high  priest  and  accepted  by  God, 
and  of  which  all  represented  in  him  (the  high 
priest)  are  partakers. 

The  testator  under  the  law  being  the  high  priest, 
he  testified  by  his  re-appearance  after  his  figurative 
death  and  resurrection;  and  Christ  by  his  resur- 
rection and  re-appearance,  was  the  testator  under 
the  ISTew  Testament. 

Moses  sprinkling  the  book,  (in  which  was  writ- 
ten the  commandments  of  God,  instituting  the 
tabernacle  worship,  consisting  in  sacrifices  and 
offerings  before  the  mercy  seat,)  and  all  the  people 
with  water,  and  the  blood  of  calves  and  goats,  tes- 
tified that  the  people  with  himself,  were  accepted 
of  God  as  having  died  figuratively,  in  the  animals 
slain — "  saying  this  is  the  blood  of  the  testament 
which  God  hath  enjoined  unto  you." 

The  laW; — its  emblems,  figures  and  shadows,  are 
declared  to  have  been  a  schoolmaster  to  bring  the 
worshipers  under  the  first  testament  to  Christ. — 
Gal.  3  :  24.  And  I  have  sought  to  avail  myself 
of  the  instructions  of  the  same  teacher,  that  I 
might  discover  the  harmony  of  those  scriptures, 
both  in  the  old  and  new  testaments,  which  in- 
culcate the  great  truths  of  which  I  have  spoken. 


20  PRIMITIVE   CHRISTIANITY 

The  miraculous  birth  of  Christ  was  a  literal 
fulfilment,  both  of  the  promise  of  the  seed  of  the 
Woman,  and  the  prophecies  concerning  him. 
"What  infinite  glories  were  treasured  in  the  babe 
of  Bethlehem,  cradled  in  a  manger!  and  with 
what  inefi"able  joy  they  were  beheld  and  proclaim- 
ed by  a  multitude  of  the  heavenly  Host! 

"  And  the  child  grew  and  waxed  strong  in 
spirit,  filled  with  wisdom,  and  the  grace  of  God  was 
upon  him." 

At  the  age  of  about  thirty  years,  he  entered  the 
priest's  office — being  publicly  baptized  or  washed 
(which  was  the  initiating  ordinance  under  the  law), 
and  as  publicly  anointed  with  the  Holy  Ghost,  or 
Holy  Spirit,  under  the  emblem  of  a  dove  descend- 
ing and  resting  upon  him,  which  Holy  Spirit,  or 
Holy  Ghost,  I  understand  to  be  no  other  than  the 
Son  of  God  himself,  and  the  same  person  who  is 
always  designated  by  those  names. 

Here  was  the  union  of  the  earthly  and  the 
heavenly  natures  perfected,  the  oneness  of  the  Son 
of  God  with  the  Son  of  Man,  by  which  he  became 
the  head  of  every  member  of  the  Adamic  nature, 
as  he  was  also  of  the  heavenly  or  spiritual  nature. 

Such  I  conceive  to  be  the  marriage  which  a  cer- 
tain King  made  for  his  Son. — Mat.  22  :  1 — 13.  At 
which  marriage  the  wedding  feast  was  of  fat  things, 
full  of  marrow,  of  wines  on  the  lees,  well  refined 
(in  other  language,  the  gospel  of  the  grace  of  God); 
which  feast  was  also  made  by  the  King,  the  Lord 
of  Hosts,  unto  all  people. — Isa.  25  :  6. 


VERSUS  POPULAR  THEOLOGY.        21 

Up  to  this  period  of  the  life  of  Jesus,  we  ODly 
know  that  he  was  subject  to  his  parents,  dwelt  at 
Nazareth,  and  was  a  carpenter, — that  he  had  hither- 
to assumed  no  public  office,  but  was  then  led  up 
of  the  spirit  into  the  wilderness,  that  he  might,  in 
our  nature,  encounter  the  severest  temptations,  and 
triumphantly  resist  and  overcome  them. 

After  which  he  returned  from  the  mighty  con- 
flict in  the  power  of  the  Spirit, — the  power  of  the 
Son  of  God,  to  teach  and  preach  to  the  people. 
The  teachings  and  works  of  his  subsequent  life 
were  those  of  a  Savior,  Sanctifier,  Eedeemer,  Pro- 
phet, Priest  and  King.  His  character  and  Sonship 
now  became  two-fold — the  Son  of  God,  the  head 
of  the  spiritual  nature,  and  the  Son  of  Man,  the 
head  of  the  earthly  nature,  as  it  existed  in  Adam 
(in  mass)  before  he  had  issue. 


22  PRIMITIVE    CHRISTIANITY 


CHAPTER  II. 

There  are  many  of  Christ's  sayings  wliicli  are  in 
harmony  with  no  other  than  the  doctrine  of  our 
membership  of  his  body.     Instance  the  following : 

The  Saviour  assures  us  that  when  we  feed  the 
hungry,  clothe  the  naked,  entertain  strangers,  visit 
the  sick  and  the  prisoner,  our  ministrations  are  to 
himself.— Matt.  25  :  45. 

"Which  tender  expressions  of  his  love  for  the 
members  of  his  body,  of  his  mercy  and  loving 
kindness  toward  all  who  are  in  want^  in  distress, 
or  in  prison,  without  distinction  of  moral  character, 
are  radiations  from  "  his  glory,  as  the  only  be- 
gotten of  the  Father,  full  of  his  (the  Father's)  grace 
and  truth." 

Happy,  thrice  happy  would  it  make  the  world, 
if  all  could  see  and  feel  that  every  infant  or  child, 
every  human  being  who  is  in  want,  or  is  sick  or  in 
prison,  is  a  member  of  that  nature  or  body  of  which 
Christ  is  the  head,  and  that  he  is,  therefore,  a  par- 
taker of  his  obedience,  suffering,  death  and  resur- 
rection. 

That  they  might,  in  fact  and  in  truth,  behold 
Christ  in  the  infant,  the  child,  and  in  every  human 
being,  whatsoever  may  be  his  state  or  condition. 


VEESUS  POPULAR  THEOLOGY.        23 

"  And  I,  if  I  be  lifted  up,"  saith  the  Redeemer, 
"  will  draw  all  men  unto  me." — John  13  :  82.  All 
men  being  in  him,  were  lifted  up,  suffered,  died  in 
him  on  the  cross. 

Again ;  "  Then,  said  Jesus  unto  them,  verily, 
verily,  I  say  unto  you,  except  ye  eat  the  flesh  of  the 
Son  of  Man,  and  drink  his  blood,  ye  have  no  life 
in  you.  Whosoever  eateth  my  flesh  and  drinketh 
my  blood  hath  eternal  life,  and  I  will  raise  him  up 
at  the  last  day.  For  my  flesh  is  meat  indeed,  and 
my  blood  is  drink  indeed.  He  that  eateth  my  flesh 
and  drinketh  my  blood  dwelleth  in  me  and  I  in 
him."— John  6  :  53—66.  To  eat  or  partake  of 
Christ's  flesh,  and  drink  or  partake  of  his  blood,  is 
evidently  to  dwell  or  be  in  him,  which  we  really 
are  :  being  members  of  his  body,  of  his  flesh,  and 
of  his  bones.— Ep.  5  :  30. 

The  saying  of  Christ  that  "  he  is  the  resurrection 
and  the  life,"  if  understood  to  refer  to  the  inbeing 
of  all  men  in  him,  is  explanatory  of  his  meaning. 
K  the  power  of  the  resurrection  to  immortality 
and  glory  is  given  to  Christ,  the  head  of  every 
man,  every  man  shall  be  "  quickened  together 
with  him."  "  He  that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live."  He  that  believeth 
in  Christ,  or  that  he  is  the  resurrection  and  the 
life,  as  "  the  head  of  every  man,  though  he  were 
dead  (in  a  state  of  moral  death),  yet  shall  he  live," 
a  life  of  faith  in  Christ.  And  he  that  liveth  in 
this  state  of  faith,  hath  the  assurance  that  he  shall 


24  PRIMITIVE   CHEISTIANITY 

never  die,  or  that  lie  shall  enjoy  everlasting  life  in 
Christ. 

'  A  sublime  and  beautiful  allusion  is  made  by  the 
Eedeemer,  as  I  understand  him,  to  the  great  doc- 
trice  of  the  union  of  the  members  of  his  body, 
(embracing  all  mankind,)  with  him,  their  head,  in 
his  answer  to  Andrew  and  Philip,  who  announced 
to  him  the  desire  of  certain  Grreeks  to  see  him.  He 
replied  as  folio v.'s  :  '^  The  hour  has  come  that  the 
Son  of  man  should  be  glorified.  Yerily,  verily,  I 
say  unto  yon,  except  a  corn  of  wheat  fall  into  the 
ground  and  die,  it  abideth  alone :  but  if  it  die  it 
bringeth  forth  much  fruit."— John  12  :  23,  24. 

Christ  himself  was  the  corn  of  wheat,  in  whom 
all  the  members  of  his  body  were  crucified,  and 
with  them,  he  was  glorified,  by  his  resurrection 
from  the  dead :  and  thus,  he  bore  much  fruit. 

It  is  in  order  here,  to  consider  the  true  import 
of  the  gospel  message  first  delivered  by  Divine 
command  to  the  people.  First,  John  the  Baptist 
came  preaching  and  saying,  ''  Eepent  ye  :  for  the 
kingdom  of  heaven  is  at  hand." — Matt.  3  :  1,  2. 
Second,  Jesus  began  to  preach  and  to  say,  ''Repent: 
for  the  kingdom  of  heaven  is  at  hand." — Matt.  4  : 
17.  Third,  the  commission  to  the  Apostles  was  in 
substance  the  same. 

Repentance  is  a  turning  from  one  course  of  life 
and  conduct  to  another.  Also,  regret  and  sorrow 
for  past  transgression.  An  object  must  be  present- 
ed to  the  mind  to  induce  such  change,  and  a  cause 


VERSUS  POPULAR  THEOLOGY.        25 

must  be  perceived  and  felt  for  sucli  regret  and 
sorrow. 

The  object  presented  by  John  the  Baptist  as  the 
inducement  for  the  Jewish  people  to  turn  from 
their  former  course  of  life  and  conduct,  was  the 
near  approach  of  the  kingdom  of  heaven.  Why  ? 
Because  the  medium  through  which  they  had 
sought  for  acceptance  with  God,  or  for  a  remission 
of  their  sins,  namely,  the  sacrifices  and  offerings 
made  through  their  high  priest,  were  but  shadows 
of  good  things  to  come,  and  typical  only,  of  the 
new  and  living  way  of  acceptance  and  access  unto 
God,  through  the  perfect  obedience,  death,  and 
resurrection  of  the  Messiah,  of  whom  he,  (John) 
was  the  harbinger  and  herald. 

Then  it  appears  that  the  baptism  of  repentance 
preached  and  administered  by  John  the  Baptist, 
was  a  pubHc  profession  of  faith  in  Christ  and  his 
gospel,  as  superseding  the  righteousness  of  the 
law,  and  a  confession  of,  and  turning  from,  their 
sins  and  transgressions  against  the  good  and  holy 
law  of  God. 

And  such  is  true  and  genuine  repentance  in  all 
cases  ;  it  is  the  result  and  fruit  of  faith,  or  behef  in 
the  infinitely  forgiving  mercy  and  love  of  God 
through  Christ— which  faith  always  works  by  love 
and  purifies  the  heart ;  and  to  love  God  is  to  hate 
sin,  which  is  repentance  unto  life.  Repentance, 
therefore,  is  not  the  means  of  grace  or  salvation, 
but  the  eflect  and  consequence  of  them. 

Faith,  or  belief  in  the  mercy  and  love  of  God 
2 


26  PRIMITIVE   CHRISTI.'LNITY 

through  Christ,  is  the  salvation  appertaining  to 
this  life  only,  and  is  therefore  but  an  "  earnest  of 
the  inheritance  incorruptible,  undefiled,  and  that 
fadeth  not  away  reserved  in  heaven  for  us." — 1  Pet. 
1:4. 

Therefore,  both  faith  and  repentance  have  their 
mission  in  the  present,  and  not  in  the  future  im- 
mortal state. 

The  repentance  of  the  transgressor  can  repair 
no  violated  law,  nor  claim  exemption  from  its 
penalty.  Neither  would  it  be  pardon,  or  mercy, 
or  kindness,  to  exempt  the  sinner  from  the  legiti- 
mate and  necessary  suffering  for  sin,  which  is  in 
its  nature  reformatory,  so  far  as  it  deters  from  a 
repetition  of  the  offence. 

The  pardoning  mercy  of  the  gospel  hath  its 
origin  in  the  eternally  pre-existent  love  of  God. 
Hence  its  manifestation  in  due  time  in  his  Son,  by 
the  promulgation  of  the  gospel.  The  gospel  is  the 
new  covenant  which  God  made  with  the  world,  by 
which  he  promised,  that  "  he  would  blot  out  their 
transgressions,  and  remember  their  sins  and  iniqui- 
ties no  more  forever."  All  which  was  fulfilled  in 
Christ,  the  messenger  of  that  covenant — the  exec- 
utor, sanctifier,  and  sealer  of  it — by  his  sufferings, 
obedience,  and  death,  sealing  it  with  his  blood  on 
the  cross.  It  was  ratified,  also,  by  his  resurrection 
from  the  dead  ;  as  saith  the  Apostle,  "  God  was  in 
Christ,  reconciling  the  world  unto  himself,  not  im- 
puting their  trespasses  unto  them." — 2  Cor.  5  :  19. 

It  is  therefore  certain,  that  God  does  not  forgive 


VERSCS  POPULAR  THEOLOGY.        27 

US  because  we  repent,  but  that  he  has  granted  or 
brought  us  to  repentance,  unto  Hfe,  through  the 
knowledge  or  belief  in  his  infinitely  forgiving 
mercy  and  love,  as  revealed  in  the  gospel  of  his 
Son. 

It  is  equally  manifest,  that  neither  pardon  or 
repentance  can  exempt  us  from  the  legitimate  and 
necessary  suffering  for  sin ;  and,  as  before  re- 
marked, that  such  exemption  would  be  neither 
merciful  or  kind. 

It  is  then  established  by  Scripture  testimony, 
that  the  pardon  or  remission  of  sins  is  no  other 
than  the  exercise  of  the  infinitely  forgiving  mercy 
and  love  of  God  ;  and  that  the  gospel,  or  new  cov- 
enant, sealed  by  the  blood  of  Christ  shed  upon  the 
cross,  and  ratified  by  his  resurrection  from  the 
dead,  was  its  manifestation  to  a  guilty  world. 

The  remission  of  the  sins  of  the  world  was  vir- 
tually proclaimed  from  the  cross,  by  the  suffering, 
loving,  dying  Son  of  God,  when  as  the  crowning 
glory  of  his  mission,  he  cried  with  a  loud  voice, 
"  It  is  finished." 

Such  is  the  preaching  of  the  cross  of  Christ: 
and  hence,  its  glory :  it  was  the  altar  chosen  and 
appointed  of  God,  on  which,  "  by  one  offering,  his 
Son  perfected  forever  them  (the  members  of  his 
body,)  which  were  sanctified." 

The  death  of  Christ  was  the  highest  possible 
manifestation  of  infinite  love,  and  the  most  perfect 
and  divine  example  of  humility.  Death  upon  the 
cross  was  the   most  ignominious  punishment,  or 


28  PEIMITIVE    CHRISTIANITY 

suffering  for  sin.  In  the  providence  of  God,  some 
of  his  erring  and  sinning  children  were  doomed 
thus  to  suifer  ;  and  it  became  the  head  "to  be 
tempted,  or  suffer,  in  all  points,"  as  do  the  mem- 
bers of  his  body,  "that  he  might  be  a  merciful 
and  faithful  high  priest — that  he  might  be  touched 
with  the  feeling  of  their  infirmities."  Christ,  there- 
fore, although  in  the  form  of  God — the  express 
image  of  his  person — humbled  himself,  took  our 
nature  in  its  fallen,  lapsed  state,  in  which  he  be- 
came obedient  unto  death,  even  the  death  of  the 
cross,  and  was  numbered  with  transgressors,  bore 
the  sin  of  many,  and  made  intercession  for  them. 

Let  every  believer,  therefore,  cherish  the  holy 
memories  of  the  Cross.  They  lead  us  to  the  bliss- 
ful contemplation  of  the  infinite  love  of  the  Father 
and  the  Son,  and  of  the  blessed  assurance  of  our 
acceptance  in  him.  They  also  incite  us  to  imitate 
his  glorious  example,  by  which  we  may  learn 
obedience  by  the  things  which  we  suffer.  What 
outward  sign  can  so  appropriately  designate  a 
christian  temple  of  worship,  as  that  of  the  Cross  ? 

Having  shown,  as  I  trust,  from  the  scriptures  of 
the  Old  and  Xew  Testaments,  that  true  Christianity 
assures  the  world  that  the  humanity,  as  members 
of  Christ's  body  (in  mass),  obeyed,  suffered,  died, 
and  rose  in  him  to  immortality  and  glory,  and 
that  the  new  covenant  proclaims  the  pardon  of  all 
transsjressions  of  all  men — that  their  sins  and  their 
transgressions  shall  be  remembered  no  more  for 
ever,  it  remains  to  prove,  from  the  same  source,  as 


VEESUS  POPULAR  THEOLOGY.        29 

the  sequence,  that  every  man,  after  the  dissolution 
of  the  flesh  and  blood  constitution,  shall  be 
"clothed  upon  with  his  house,  which  is  from 
heaven,  and  must  put  on  immortality.  For  since 
by  man  came  death,  by  man  came  also  the  resur- 
rection of  the  dead."  — 1  Cor.  15  :  21.  And  I 
refer  to  that  whole  chapter,  as  the  divinely  inspired 
exposition  of  the  doctrine  of  the  resurrection  of 
all  who  die  in  Adam,  or  in  the  Adamic  nature,  to 
immortality  and  glory. 

The  certainty  of  such  resurrection  is  "  declared 
to  be,  according  to  the  scriptures,"  and  to  be  de- 
monstrated by  the  fact  of  the  resurrection  of  Christ, 
which  fact  was  attested  by  the  witnesses  by  whom 
he  was  seen.  ''First  of  Cephas,  then  of  the 
twelve ;  after  that,  he  was  seen  of  above  five  hun- 
dred brethren  at  once,  of  whom  the  greater  part 
remained  until  the  then  present,  but  some  had 
fallen  asleep.  After  that,  he  was  seen  of  James ; 
then  of  all  the  apostles,  and  last  of  all,  he  was  seen 
of  Paul  also,  as  of  one  born  out  of  due  time." — 
Ys.  5,  6,  7.  "And  if  Christ  be  not  risen,  then  our 
preaching  is  vain,  and  your  faith  is  also  vain. 
Yea,  and  we  are  found  false  witnesses  of  God,  be- 
cause we  have  testified  of  God  that  he  raised  up 
Christ,  whom  he  raised  not  up,  if  so  be  that  the 
dead  rise  not.  For,  if  the  dead  rise  not,  then  is 
not  Christ  raised.  And  if  Christ  be  not  raised, 
your  faith  is  vain,  ye  are  yet  in  3^our  sin.  Then, 
they  which  are  fallen  asleep  in  Christ  are  perished. 
If  in  this  life  only  we  have  hope  in  Christ,  we  are 


30  PRIMITIVE   CHRISTIANITY 

of  all  men  most  miserable.  But  now  is  Christ 
risen  from  the  dead  and  became  the  first  fruits  of 
them  that  slept.  For,  since  by  man  came  death, 
by  man  came  also  the  resurrection  of  the  dead. 
For,  as  in  Adam  all  die,  even  so  in  Christ  shall  all 
be  made  alive."— Ys.  14—22. 

This  last  verse  shows  conclusively  that  no  less 
than  all  the  race  of  Adam  is  spoken  of  in  this  chap- 
ter, as  the  subjects  of  the  resurrection  from  the  dead. 
All  that  die  in  Adam  can  be  no  others  than  all 
those  who  die  in  the  Adamic  nature ;  consequentl}'-, 
those  mentioned  in  verse  18,  as  having  fallen 
asleep  in  Christ,  were  no  others  than  all  who  had 
died  since  Adam. 

Why  are  we  taught  in  verse  21,  that  as  by  man 
came  death,  by  man  came  also  the  resurrection  of 
the  dead?  Ans.  As  we  necessarilj^  derive  our 
earthly  body,  which  is  subject  to  death,  from  our 
earthly  head,  the  first  Adam,  so  must  we  be  cloth- 
ed upon  with  our  spiritual  body,  by  our  spiritual 
head,  Christ,  the  second  Adam. 

Y.  28.  But  every  man  in  his  own  order  :  Christ 
the  first  fruits,  afterward  they  that  are  Christ's  at 
his  coming. 

Of  whom  was  Christ  the  first  fruits  ?  and  who 
are  his,  and  to  rise  at  his  coming?  Ans.  All  who 
had  died  in  Adam,  and  had  slept  in  Christ :  be- 
cause all  were  to  be  made  alive  in  him  at  his 
coming.  Thus,  the  order  mentioned  in  the  text 
denotes  no  distinction  of  character,  but  simply  the 
order  of  time  :  "  they  that  are  his,"  all  who  die  in 


VEKSUS  POPULAR  THEOLOGY.        31 

Adam,  were  to  be  made  alive  in  him  at  his  second 
coming. 

V.  24.  ''  Then  cometh  the  end,  when  he  shall 
have  delivered  up  the  kingdom  to  God,  even  the 
Father,  when  he  shall  have  put  down  all  rule,  and 
all  authority  and  power." 

Y.  25.  "  For  he  must  reign  till  he  hath  put  all 
enemies  under  his  feet." 

Y.  26.  "  The  last  enemy  that  shall  be  destroyed 
is  death." 

Yerse  23  assures  us  that  Christ's  second  coming, 
and  the  resurrection,  were  to  be  simultaneous.  If, 
then,  we  can  assuredly  determine  and  fix  the 
period  of  the  second  coming  from  scripture  testi- 
mony, we  have  also  that  of  the  resurrection. 

Let  us,  then,  avail  ourselves  of  the  highest 
source,  from  which  to  seek  instruction,  which  source 
is  the  predictions  of  Christ  himself 

For  the  Son  of  Man  shall  come  in  the  glory  of 
his  Father,  with  his  angels;  and  then  shall  he 
reward  every  man  according  to  his  works.  Yerily, 
I  say  unto  you,  there  be  some  standing  here  which 
shall  not  taste  of  death,  till  they  see  the  Son  of 
Man  coming  in  his  kingdom. — Matt.  16  :  27,  28. 
Immediately  after  the  tribulation  of  those  days 
(the  destruction  of  Jerusalem,  as  all  admit),  shall 
the  sun  be  darkened,  and  the  moon  shall  not  give 
her  light,  and  the  stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall  be  shaken ;  and 
then  shall  appear  the  sign  of  the  Son  of  Man ;  and 
then  shall  all  the  tribes  of  the  earth  mourn,  and 


32  PRIMITIVE   CHRISTIANITY 

they  slaall  see  the  Son  of  Man  coming  in  the  clouds 
of  heaven,  with  power  and  great  glory. — Matt. 
24  :  29,  80.  And,  from  the  82,  88  and  84  verses, 
we  learn  that  all  of  which  he  had  spoken  was  to 
be  fulfilled  before  that  generation  should  pass 
away.  We  have  the  same  assurance  of  his  second 
coming,  immediately  after  the  destruction  of  Je- 
rusalem, in  Mark  24,  25,  26.  These  predictions 
were  expressed  in  language  highly  figurative,  but 
perfectly  similar  to  that  used  by  the  prophets  in 
foretelling  the  same  events.  Instance,  that  of  the 
prophet  Joel,  quoted  by  Peter,  and  so  applied, 
Acts  8  :  16,  21.  The  apostolic  writings  through- 
out teach  us  that  the  second  appearing  of  Christ 
was  to  come  during  the  lives  of  those  to  whom 
they  wrote,  which  is  in  perfect  harmony  with  the 
prophecy  of  Christ. 

Thus,  it  is  fully  manifest,  from  the  concurrent 
testimony  of  Christ  and  his  apostles,  that  Christ 
came  the  second  time,  immediately  after  the  de- 
struction of  the  city  of  Jerusalem,  which  was  the 
catastrophe  of  the  civil  and  ecclesiastical  polity  of 
the  Jewish  nation. 

It  was  not,  however,  a  literal  and  personal  ap- 
pearance, but  the  figurative,  or  spiritual  coming 
figuratively  predicted.  It  was  a  coming  and  an 
appearance  spiritually  glorious;  glorious  in  the 
outpouring  of  his  holy  spirit  to  the  conversion  of 
the  millions  both  of  Jews  and  Gentiles  to  the  faith 
of  the  Gospel, — in  the  manifestation  of  his  spiritual 
presence  and   power  to   heal   diseases,   raise    the 


VEESUS  POPULAR  THEOLOGY.        83 

dead,  and  to  show  many  signs  and  wonders,  which, 
were  performed  in  his  name  by  his  apostles. 

It  was  the  second  and  also  the  last  coming  of 
Christ ; — it  was  "  the  last  day, — the  great  day  of 
the  Lord, — the  time  of  the  restitution  of  all  things 
spoken  by  the  mouth  of  all  God's  holy  prophets, 
since  the  world  began."  It  was  indeed  spiritual, 
not  literal,  and  Christ  taught  the  Pharisees,  most 
plainly  and  emphatically,  to  look  for  no  other  than 
a  spiritual  second  coming. — Luke,  17  :  21. 

Likewise  in  his  last  conversations  with  his 
apostles,  he  assured  them  that  the  Father  would 
give  them  another  comforter,  even  the  spirit  of 
truth.— John  14  :  16,  17.  And  Christ  himself  is 
that  spirit  of  truth.  "  He  is  the  way,  the  truth  and 
the  life."  In  verse  18,  he  saith  unto  them  :  "  I  will 
not  leave  you  comfortless,  I  will  come  unto  you;" 
and  in  verse  26 :  "But  the  comforter,  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,  he 
shall  teach  you  all  things,  and  bring  all  things  to 
your  remembrance,  whatsoever  I  have  said  unto 
you."  To  my  humble  conception,  it  is  very  clear 
that  the  person  who,  in  verse  18,  says,  "  I  will 
come  to  you,"  is  the  same  who,  in  verse  26,  is 
designated  as  the  Comforter — the  Holy  Ghost ;  by 
which  I  understand  Christ's  disembodied  spirit, 
"  whom  the  Father  would  send  in  his  name,  or  as 
himself,  and  no  other ;  and  that  he  would,  in  spirit, 
teach  them  all  things,  and  bring  to  their  remem- 
brance whatsoever  things  he  had  said  and  fore- 
told, while  he  was  with  them  in  the  flesh.  Again 
2^ 


34:  PRIMITIVE   CHRISTIANITY 

Jolin  15  :  26,  27.  But  when  the  Comforter  is 
come,  whom  I  will  send  unto  you  from  the  Father, 
even  the  spirit  of  truth,  which  proceedeth  from 
the  Father,  he  shall  testify  of  me ;  and  ye  also, 
shall  bear  witness,  because  ye  have  been  with  me 
from  the  beginning. 

Here  again  the  spirit  of  truth,  which  proceeded 
from  the  Father  (as  Christ  always  speaks  of  him- 
self to  have  done),  testified  of  Christ,  or  (as  I 
believe)  that  he  was  Christ,  and  of  which  fact  the 
apostles  were  to  bear  witness. 

Furthermore  :  "  Nevertheless,  I  tell  you  the 
truth,  it  is  expedient  for  you  that  I  go  away  :  for 
if  I  go  not  away,  the  Comforter  will  not  come  unto 
you ;  but  if  I  depart,  I  will  send  him  unto  you." — 
16  :  7.  From  this  passage,  and  from  a  reference 
to  others  relative  to  the  same  subject,  I  learn  that 
the  spiritual  presence  of  Christ,  or  of  his  disem- 
bodied spirit — the  Holy  Ghost — ^was  not  to  be  en- 
joyed while  he  remained  in  the  flesh.  "  The  Holy 
Ghost  was  not  yet  given,  because  that  Jesus  was 
not  yet  glorified." — John  7  :  89.  It  was  not  ne- 
cessary, as  long  as  he  was  in  the  flesh.  Christ 
taught  that  the  apostles  should  do  greater  works 
than  he  did,  because  he  went  unto  the  Father. — 
John,  14  :  12.  Showing  that  his  second  coming 
should  be  more  glorious  than  the  first.  To  the 
same  effect  is  the  following :  "  And  when  he  is 
come,  he  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment  :  of  sin,  because 
they  believe  not  in  me ;  of  righteousness,  because 


VERSUS  POPULAR  THEOLOGY.        85 

I  go  unto  the  Father;  of  judgment,  because  the 
prince  of  this  world  is  judged.  I  have  many 
things  to  say  unto  you,  but  you  cannot  bear  them 
now.  Howbeit,  when  he,  the  spirit  of  truth,  is 
come,  he  will  guide  you  into  all  truth :  for  he  shall 
not  speak  of  himself,  but  whatsoever  he  shall  hear, 
that  shall  he  speak,  and  he  will  show  you  things 
to  come.  He  shall  glorify  me,  for  he  shall  receive 
of  mine,  and  shall  shew  it  unto  you.  All  things 
that  the  Father  hath,  are  mine  :  therefore,  said  I, 
that  he  shall  take  of  mine,  and  shall  shew  it  unto 
you."— John  16  :  8—15. 

On  this  passage,  I  submit  the  following  com- 
ment, to  wit  :  That  Christ,  at  his  second  coming, 
reproved,  or  convicted  the  world  (the  Jewish  na- 
tion) of  sin,  because  they  believed  not  on  him, 
though  he  had  given  them  conclusive  evidence  of 
his  Messiahship ;  of  righteousness — that  he  was  the 
true  righteousness,  justification,  and  salvation  of 
the  world,  foretold  by  their  prophets,  prefigured 
by  their  offerings  and  sacrifices,  and  that  he  was 
acknowledged  and  accepted  as  such  by  his  resur- 
rection, ascension  and  access  to  the  presence  of 
the  Father;  of  judgment,  because  the  Prince,  or 
head  of  the  Jewish  ecclesiastical  government  was 
judged,  that  is,  his  government  and  power  was 
abolished. 

By  the  command  of  the  Father,  the  Holy  Spirit, 
the  Comforter,  was  to  glorify,  or  manifest  himself 
as  the  true  Messiah,  the  "  Son  of  God,  who  was 
manifested  in  the  flesh  ;"  and  to  take  of  the  things 


36  PRIMITIVE   CHEISTIANITY 

of  the  Messiah,  the  glories  of  his  kingdom,  and 
shew  them  to  the  apostles. 

We  have  still  farther  proof  that  Christ  was 
certainly  to  come  the  second  time  in  the  spiritual 
state,  in  the  manner  of  his  ascension,  and  in  the 
words  of  the  two  men,  or  angels,  which  were 
spoken  to  the  beholders.  I  understand  that  as- 
cension to  have  been  necessarily  a  translation  from 
the  earthly  to  the  spiritual  body,  as  in  the  instances 
of  Enoch  and  Elijah,  because  it  is  certain  that 
Christ  rose  bodily  from  the  tomb,  and  so  appeared 
to  his  disciples,  assuring  them  that  he  was  not  a 
spirit,  but  a  body,  consisting  of  flesh  and  bones. 
—Luke  24  :  39. 

It  is  equally  certain  that  a  human  body  of 
"flesh  and  blood  cannot  inherit, the  Kingdom  of 
God  " — the  immortal  state. — 1  Cor.  15  :  50.  His 
(Christ's)  departure  from  the  world,  and  return  to 
the  Father,  must,  therefore,  have  been  in  the  spirit- 
ual immortal  state,  not  in  a  natural,  but  in  a  spirit- 
ual body.  Now,  the  testimony  of  the  angels  was 
that,  as  the  disciples  had  seen  the  Saviour  go  into 
heaven,  which  was  spiritual,  or  in  the  spiritual 
state,  so,  in  like  manner,  he  would  come. 

Having  presented,  as  I  conceive,  abundant  tes- 
timony in  proof  that  the  second  advent  of  Christ 
was  to  be  spiritual,  and  not  literal  and  personal, 
and  that  he  did  so  come  and  appear,  immediately 
after  the  destruction  of  Jerusalem,  and  that  there 
was  also,  simultaneously,  a  resurrection  of  all  the 
dead,  I  submit  some  comments,  illustrative  of  the 


VERSUS  POPULAE  THEOLOGY.        87 

manner  and  the  glory  of  tliat  resurrection,  as  set 
forth  in  1  Cor.  chap.  15,  to  which  I  have  referred, 
and  also  on  some  other  corresponding  passages. 

I  remark  first,  that,  as  the  second  coming  of 
Christ  was  spiritual  and  glorious,  though  not  literal, 
visible,  or  personal,  so  was  the  resurrection  also, 
not  literal  and  of  the  earthly  body,  but  invisible 
and  spiritual,  clothing  the  soul  with  a  spiritual  and 
glorious  body. 

I  have  already  offered  some  remarks  upon  the 
first  part  of  the  said  chapter,  inclusive  of  verse  23, 
which  led  me  to  refer  to  other  scriptures,  in  order 
to  show  that  the  resurrection  of  the  dead,  of  whom 
Christ  is  there  afiirmed  to  be  the  first  fruits,  was  to 
be  simultaneous  with  his  second  advent,  and  that 
the  epoch  of  both  was  that  of  the  destruction  of 
Jerusalem,  or  immediately  thereafter. 

I  now  proceed  with  verse  24  and  onward. 

Then  cometh  the  end,  when  he  shall  have  de- 
livered up  the  kingdom  to  God,  even  the  Father, 
when  he  shall  have  put  down  all  rule,  and  all 
authority  and  power. 

V.  25.  For  he  must  reign  till  he  hath  put  all 
enemies  under  his  feet. 

V.  26.  The  last  enemy  that  shall  be  destroyed  is 
death. 

Then  cometh  the  end. — What  end?  Ans.  The 
end  of  Christ's  reign. — What  reign  ?  Ans.  Not  his 
"reign  as  king  in  Zion,"  for  of  that  reign  there  is 
no  end  ;  but  the  end  of  that  reign  during  which 
''he  put  all  enemies  under  his  feet,"  vanquished, 


38  PRIMITIVE   CHRISTIANITY 

destroyed  them. — What  enemies?  Mankind?  or 
any  portion  of  them?  Certainly  not;  for  God 
loved  the  world,  all  men,  and  sent  Christ  to  save 
them.  Who,  then,  and  what  did  he  come  to  de- 
stroy? Ans.  Sin,  and  the  condemnation  of  it;  the 
condemnation  of  the  law,  which  condemnation  is 
"the  power  and  sting  of  moral  death;  him  (or 
it)  that  hath  the  power  of  death,  which  is  the 
Devil,"  or  Adversary.  "  The  sting  of  death,  mo- 
ral death,  is  sin,  and  the  strength  of  sin  (or  the 
condemnation  of  sin)  is  the  law." 

In  what  epoch  of  his  reign  did  Christ  destroy 
those  enemies?  A7is.  From  his  assumption  of  the 
humanity  at  his  baptism,  by  the  union  of  the 
Holy  Ghost,  the  spiritual  Son  of  God  (descending 
visibly,  in  the  likeness  of  a  dove,  and  resting  upon 
him),  with  the  Holy  Son  of  Mary.  "  Then,"  said 
he,  "lo  I  come  to  do  thy  will,  0  God!  A  body 
hast  thou  prepared  me."  From  that  period,  until 
he,  as  the  second  Adam,  wdth  the  members  of  his 
body,  had  resisted,  and  condemned  sin  in  the  flesh, 
— yielded  a  perfect  obedience  to  the  divine  law, — 
sealed  and  solemnized  with  his  blood,  on  the  cross, 
the  new  Covenant,  proclaiming  peace,  and  the 
remission  of  the  sins  of  the  world, — had  risen  and 
ascended  to  the  Father,  presenting  in  himself  the 
redeemed  humanity,  saying :  "  Behold  I  and  the 
children  which  thou  hast  given  me,  thus  delivering 
up  the  kingdom  (the  humanit}^)  to  God,  even  the 
Father,  that  he  might  be  all  and  in  all,  reconciling 


VERSUS  POPULAR  THEOLOGY.        39 

the  world  unto  himself,  not  imputing  their  tres- 
passes unto  them." 

Thus  ended  the  first  and  visible  reign  of  Christ 
in  the  flesh.  Such  were  the  blessings  and  glory 
which  followed  the  first  advent  of  the  Son  of  God. 
His  second  coming,  in  his  spiritual  glory  and  the 
glor}^  of  his  Father,  was  followed  by  the  resurrec- 
tion of  the  dead.  All  who  had  died  in  Adam,  or 
who  had  fallen  asleep  in  Christ,  which  was  the 
state  in  which  all  had  remained  from  Adam  to  that 
period.  In  v.  18  of  the  chapter,  I  understand 
those  who  had  fallen  asleep  in  Christ,  to  include 
all  who  had  died  in  Adam,  because  all  awoke  or 
were  made  alive  in  Christ. 

The  great  question  now  arises,  as  stated  in  v.  85, 
"  How  are  the  dead  raised  up  ?  and  with  what 
body  do  they  come  ?  Ans.  That  which  we  sow  is 
not  quickened  except  it  die,  and  we  sow  not  that 
body  that  shall  be,  but  bear  grain  :  it  may  chance 
of  wheat,  or  some  other  grain.  But  God  giveth  it 
a  body  as  it  hath  pleased  him,"  and  to  every  seed 
his  own  body.— Y.  S6,  37,  88. 

By  which  admirable  simile,  I  think  we  are  most 
clearly  taught,  that  the  soul  which  is  clothed  with 
a  body  of  flesh,  as  is  the  germ  in  the  kernel  of 
wheat,  by  that  portion  of  it  which  must  die  or 
perish  before  it  can  enter  into  a  new  life  ;  so  must 
the  soul  be  disrobed  by  death  of  its  earthly  body, 
before  it  can  be  reorganized  or  clothed  upon  with 
its  spiritual  body.  And  as  the  new  life  of  the 
kernel,  or  its  germ,  is  a  development  rather  than  a 


40  PRIMITIVE   CHRISTIANITY 

new  creation  of  its  powers,  so  will  the  spiritual 
body  be  a  more  perfect  organization,  and  conducive 
to  a  higher  development  of  the  immortal  powers 
of  the  soul.  The  dissolution,  therefore,  of  the 
human  as  well  as  of  the  vegetable  body,  is  a  neces- 
sary preparation  for  a  new  life. 

Y.  39 — 41,  show  that  as  there  are  in  nature  dif- 
ferently constituted  bodies,  some  of  which  are  of  a 
higher  order,  or  are  more  glorious  than  others,  so 
in  the  resurrection  the  spiritual  body  is  more  glo- 
rious than  the  earthly.  Ys.  42 — 44  affirm,  that  we 
are  sown  in  corruption  and  raised  in  incorruption — 
sown  in  dishonor  and  raised  in  glory — sown  in 
weakness  and  raised  in  power — sown  a  natural 
body  and  raised  a  spiritual  body.  From  vs.  45 — 
49,  it  is  perfectly  clear,  as  I  have  in  substance  re- 
marked, on  V.  21  of  this  chapter,  that  as  we  in- 
herit the  earthly  perishing  body  from  the  first 
Adam,  our  earthly  head,  so  do  we  derive  from  the 
second  Adam,  our  spiritual  head,  a  spiritual,  im- 
mortal, and  glorious  body.  So  that  we  shall  bear 
the  image,  and  be  as  perfectly  in  the  likeness  of 
Christ,  our  spiritual  head,  the  second  Adam,  as  we 
have  borne  the  image  and  likeness  of  the  first 
Adam,  our  earthly  head. 

Ys.  50 — 54,  teach  us  that  it  is  impossible,  in  the 
very  nature  of  things,  for  a  body  of  flesh  and  blood 
to  exist  in  the  spiritual  immortal  state;  and  conse- 
quently, that  those  who  should  survive  the  period 
of  Christ's  second  coming,  and  the  simultaneous 
resurrection  of  those  who  liad  slept  in  him,  or  who 


VERSUS  POPULAR  THEOLOGY.       41 

had  died  since  Adam,  would  be  instantaneously 
changed  at  death,  from  the  earthly  and  corruptible 
to  the  immortal,  incorruptible  state.  That  it  would 
not  be  necessary  that  any  should  thereafter  sleep 
in  Christ,  as  all  had  done  from  Adam,  until  the 
coming  of  him  who  is  the  resurrection  and  the  life. 

The  sounding  of  the  trumpet,  and  the  trump  of 
God,  are  terms  which  I  understand  to  be  figura- 
tively used  in  v.  52,  as  they  are  also  in  1  Thess.  4 : 
14—17 ;  (on  which  passage  I  shall  here  remark,) 
and  in  both  instances,  to  signify  a  spiritual  mani- 
festation of  the  presence  of  the  Son  of  God  in  his 
glory,  and  the  glory  of  his  Father,  with  power  to 
quicken  or  awaken  the  dead  who  had  died  in 
Adam,  and  slept  in  Christ,  to  life,  immortality,  and 
glory.  It  is  most  clearly  an  allusion  of  the  Apostle 
to  the  "sounding  of  the  trumpet,"  loud  and  long, 
and  the  voice  of  God,  announcing  his  glorious  pre- 
sence upon  Mount  Sinai.— Ex.  19 :  18, 19.  It  must 
be  clear  to  all,  that  the  Apostle  did  not  speak  of  a 
literal  trumpet,  by  sounding  of  which,  the  literal 
bodies  of  the  dead  were  to  be  raised. 

In  the  passage  above  alluded  to,  the  Apostle 
argues  the  certainty  of  Christ's  coming,  during  the 
lives  of  some  of  those  to  whom  he  wrote,  to  quick- 
en and  awaken  those  who  had  slept  in  him,  (who 
had  died  since  Adam)  from  the  fact  of  his  (Christ's) 
own  resurrection,  as  follows :  "  For,  if  we  believe 
that  Jesus  died  and  rose  again,  even  so  them  also 
that  sleep  in  Jesus,  will  God  bring  with  him." — 
1  Thess.  4  :  14.     In  v.   15,  he  assures  us  by  the 


42  PRIMITIVE   CHRISTIANITY 

word  of  the  Lord,  that  those  who  survived  until 
Christ's  second  coming,  would  not  prevent  or  delay 
the  resurrection  of  those  who  were  asleep,  or  who 
had  deceased. — Y.  15. 

Y.  16.  "  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  and  with  a  voice  of  the  arch- 
angel, and  with  the  trump  of  God :  and  the  dead 
in  Christ  shall  rise  first. 

Y.  17.  "  Then  we  which  are  alive  and  remain, 
shall  be  caught  up  together  with  them  in  the  clouds, 
to  meet  the  Lord  in  the  air :  and  so  shall  we  ever 
be  with  the  Lord." 

The  descending  of  the  Lord  from  heaven  with  a 
shout,  and  with  the  voice  of  the  archangel,  and  the 
trump  of  God,  are,  as  has  been  remarked,  figura- 
tively expressive  of  the  spiritual  glory  and  power 
of  the  second  coming  of  Christ,  which  was  very 
plainly  typified  by  the  visible  symbolical  appear- 
ance of  the  glory  of  God  upon  Mount  Sinai,  and 
the  literal  sound  of  the  trumpet,  and  the  audible 
voice  of  God ;  from  the  description  of  which  scene, 
and  exhibition  of  the  divine  majesty,  I  understand 
the  language  employed  in  this,  as  well  as  its  cor- 
responding passage,  1  Cor.  15  :  52,  to  have  been 
borrowed. 

The  dead  in  Christ  shall  rise  first;  then,  we 
which  are  alive  and  remain,  shall  be  caught 
up  together  with  them  in  the  clouds.  The 
order  here  is,  that  those  who  had  slept  in 
Christ,  or  who  had  died  in  Adam,  should  be 
quickened,  —  awakened   to  life   and   immortality, 


VERSUS  POPULAR  THEOLOGY.        43 

and  tliat  those  who  remained  alive,  should  be 
changed,  not  immediately,  by  translation,  as  were 
Enoch  and  Elijah,  (there  were  no  such  translations 
of  which  we  have  any  account,  and  the  Apostles 
themselves  died  a  natural,  or  rather  violent  death,) 
but  at  the  time  of  the  decease  of  each  person  so 
remaining. 

To  be  caught  np  together  with  them  who  had 
slept  in  Christ,  cannot  therefore  be  understood  to 
mean  a  simultaneous  change  of  the  Uving,  but 
rather  that  at  death,  in  all  future  time,  all  should 
be  changed  to  the  same  state  of  immortality  and 
glory,  that  they  might  ever  be  with  the  Lord.  I 
am  impelled  to  this  understanding  of  these  pas- 
sages, by  the  fact  which  I  consider  abundantly  es- 
tablished, namely,  that  there  was  certainly  a  resur- 
rection, though  spiritual  and  invisible,  of  all  the 
dead,  as  predicted  by  Christ  and  the  Apostles,  im- 
mediately after  the  catastrophe  of  the  Jewish 
nation  and  polity,  by  the  destruction  of  their  city 
and  temple,  and  their  utter  dispersion  by  the 
Komans. 

If  we  restrict  the  application  of  the  saying, — 
"  we  shall  not  all  sleep,  but  we  shall  all  be  changed 
in  a  moment,  at  the  last  trump," — to  those  (Apos- 
tles and  others)  which  should  be  living  at  that 
time,  we  fix  and  determine  definitely,  certainly, 
and  literally,  the  extinction  of  earthly,  human  ex- 
istence at  the  same  period ;  but  if  we  apply  the 
saying  and  the  truth  to  that  and  all  future  genera- 
tions, the  doctrine  taught  is,  that  men  were  never 


44  PRIMITIVE   CHRISTIANITY 

after  to  sleep  in  death,  or  "  sleep  in  Christ,"  but 
would,  "by  the  power  of  HIS  resurrection,"  be 
changed  at  death,  "  from  corruption  to  incorrup- 
tion,  from  dishonor  to  glory,  from  weakness  to 
power,  from  a  natural  to  a  spiritual  body,  from  the 
likeness  of  the  earthly  to  the  likeness  of  the  hea- 
venly man — the  Lord  from  heaven. 

"  Then  shall  be  brought  to  pass,  the  saying  that 
is  written : — Death  is  swallowed  up  in  victory.  O 
death,  where  is  thy  sting  ?  0  grave,  where  is  thy 
victory  ? 

"  The  sting  of  death  is  sin,  and  the  strength  of 
sin  is  the  law.  But  thanks  be  to  God,  who  giveth 
us  the  victory  through  our  Lord  Jesus  Christ." — 
1  Cor.  15  :  54—57. 

*'  The  sting  of  death  is  sin,"  because  guilt  and 
fear  (which  hath  torment)  are  the  effects  of  sin, 
and  we  fear,  if  unbelievers,  to  look  beyond  death, 
because  we  fear  to  approach  the  presence  of  God. 
The  strength  of  sin  is  the  law,  because  the  law- 
condemns  sin,  and  hence  our  sense  of  guilt.  God 
giveth  us  the  victory  over  this  sting,  or  fear,  by 
the  proclamation  of  the  gospel  or  new  covenant, 
which  assures  us  of  the  pardon  and  remission  of 
our  sins,  through  the  obedience,  suffering,  and 
death  of  Christ,  as  our  head,  of  whose  body  we 
are  the  members,  and  by  our  faith  in  this  gospel 
we  rejoice  that  we  are  made  accepted  in  the  belov- 
ed; and  we  have  a  triumphant  victory  over  the 
grave  in  our  faith  in  Christ's  resurrection,  "  for  we 
believe  that  God  raised  up  Jesus  our  Lord  from  the 


VERSUS  POPULAR  THEOLOGY.        45 

dead,  and  will  therefore  raise  up,  or  quicken  us 
also,  by  Jesus." 

Thus  we  have  reached  the  glorious  consumma- 
tion of  "  the  purpose  and  grace  of  Grod,  which  was 
given  to  the  humanity,  in  Christ,  before  the  world  be- 
gan," which  grace  was  promised  to  Adam  and  his 
posterity  before ;  and  to  Abraham,  Moses,  and  the 
prophets,  after  the  deluge.  The  fulfilment  of  which 
promise  is  developed  and  proved  by  the  Scriptures 
of  the  Old  and  Kew  Testaments,  with  which 
Scriptures,  as  well  as  with  the  character  and  attri- 
butes of  God,  I  most  sincerely  believe  the  views 
and  doctrines  set  forth  in  this  work,  are  in  perfect 
harmony. 

Such,  I  believe,  is  primitive  Christianity,  and 
that  no  consistent  and  just  interpretation  of  the 
divine  testimonies,  can  disprove  it:  and  I  feel  a 
triumphant  assurance,  that  it  cannot  be  shown  to 
conflict  with  any  of  the  divine  attributes,  as  they 
are  understood  and  acknowledged  by  all  Christian 
sects,  viz..  Almighty  power,  infinite  wisdom,  justice, 
goodness,  love,  and  mercy, — which  attributes  are 
the  true  and  only  infallible  test  hj  which  to  try  all 
creeds,  system,  doctrines,  and  commentaries,  what: 
soever. 

If  such,  then,  is  indeed  the  Christianity  of  the 
Bible,  it  assures  the  world  that  there  is  ONE  God, 
the  Father,  and  one  Lord,  Jesus  Christ,  his  Son, 
by  whom  and  for  whom  all  things  were  created, 
who  was  constituted,  by  the  Father,  the  head  of  a 
spiritual  nature  and  race  of  spiritual  existences, 


4.6  PRIMITIVE    CHRISTIANITY 

and  that,  by  liis  incarnation,  tie  became  the  second 
Adam,  and  head  also  of  the  earthly  nature  and 
race  of  human  existences,  which,  having  been 
united,  in  their  creation  in  Adam,  each  with  a 
spiritual  existence  from  Christ,  individually  inherit, 
from  Adam,  the  attributes  of  humanity,  and  from 
Christ,  the  attributes  of  spiritual  existence,  in  the 
image  of  God ;  that  the  Son  of  God  inherited  from 
the  Father,  power,  both  to  create  all  things,  and  to 
redeem  the  humanity  from  its  lapsed  and  fallen 
state  of  moral  death,  and  also  to  raise  it  from  a 
state  of  earthly  existence  (and  consequent  liability 
to  dissolution)  to  immortality  and  glory,  which 
salvation  and  glorification  of  the  humanity  is  but 
the  natural  and  certain  result  of  its  relation  to 
God  through  Christ,  he  being  the  head  of  every 
man,  and  God,  the  Father  of  all.  Can  all  this  be 
true?  Can  such  be,  in  fact,  the  result  of  the  pur- 
pose and  grace  of  God  in  his  Son,  concerning  the 
members  both  of  his  spiritual  and  natural  body — 
concerning  that  world  which  the  Father  so  loved 
as  to  send  his  Son  to  save  it  ? 

I  ask,  in  humble,  holy  triumph,  can  there  be,  by 
possibility,  any  other  final  result  not  in  direct  and 
eternal  conflict  with  the  character,  and  with  every 
attribute  of  God  ? 

If,  then,  the  gospel  of  God,  our  Saviour,  is  but 
the  proclamation  of  his  infinitely  forgiving  mercy 
and  love,  the  blotting  out  and  remission  of  the  sins 
of  the  world,  is  not  the  knowledge,  or  belief  of 
that  gospel  the  true  and  only  cause  of  love  to  God 


VERSUS  POPULAR  THEOLOGY.       47 

in  return  ?  "  Do  we  not  love  God  because  he  first 
loved  us?"  and  if  we  love  God,  do  we  not,  there- 
fore, hate  and  repent  of  our  sins?  It  is  as  certain 
that  the  answer  to  these  questions  is  in  the  affirm- 
ative, as  that  causes  are  adequate  to  their  effects. 
Then  is  it  also  certain  that  neither  fear  nor  punish- 
ment is  ever  the  cause  of  true  repentance.  The 
gift  of  the  Holy  Ghost  (the  spirit  of  Christ,  the 
spirit  of  love)  to  the  Gentiles,  was  giving,  or  grant- 
ing them  repentance  unto  life. — Acts  11  :  18. 

Such,  then,  is  the  gospel  of  our  salvation,  accord- 
ing to  the  scriptures,  and  it  "is  worthy  of  all  ac- 
ceptation." Thus  is  the  humanity  "  begotten  to  a 
lively  hope,  by  the  resurrection  of  Jesus  Christ 
from  the  dead,  to  an  inheritance  incorruptible,  un- 
defiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  us." — 1  Pet.  1  :  4. 

Shall  not  the  knowledge  of,  or  faith  in  that  hope 
sanctify  and  bless  the  world  (all  who  believe)  with 
love  to  God  and  man,  and  "  with  repentance  unto 
life?" 

I  proceed  further  to  elucidate  and  offer  additional 
proof  of  the  universal  and  individual  membership 
of  our  race,  of  Christ's  spiritual  as  well  as  of  his 
natural  or  human  body. 


48  PKIMITIVE   CHKISTIANITY 


CHAPTER  III. 

All  Christians  believe  in  the  existence  of  in- 
herent moral  light,  or  conscience  in  every  man, 
ever  approving  the  right  and  the  true,  and  con- 
demning the  iniquitous  and  the  false.  ''  The  Gren- 
tiles,  who  had  no  written  law,  were  a  law  unto 
themselves  :  the  work  of  the  law  being  written  in 
their  hearts." — Rom.  2  :  14,  15.  From  whence  is 
this  spirit  of  truth  and  righteousness  existing  in 
the  universal  mind,  but  from  him  who  "is  the 
light  of  every  man  that  cometh  into  the  world  ?" 
What  is  "  the  law  of  the  spirit  of  life,  or  the  prin- 
ciple of  life  in  us,  but  Christ  in  us,  the  hope  of 
glory?"  If,  then,  that  spirit  of  life,  or  Christ, 
existed  in  the  Gren tiles,  it  is  a  just  inference  that  it 
exists  universally.  Calvinists  afi&rm  that  the  Elect 
were  chosen  in  Christ  before  the  world  began  ;  if 
so,  they,  then,  existed  in  him.  Quakers  teach  that 
every  man  has  a  light  within  him,  which  is  of 
Christ — it  is,  then,  a  spiritual  existence,  participant 
of  him. 

It  having  been  shown,  as  I  conceive,  to  be  a 
scripture  doctrine,  that  the  humanity  sinned  in 
mass  with  Adam,  its  earthly  head,  and,  in  like 


VERSUS  POPULAR  THEOLOGY.        49 

manner,  suffered  the  just  and  necessary  effects 
thereof;  that,  in  Christ,  by  virtue  of  a  like  exist- 
ence in  him,  by  means  of  his  incarnation,  they 
participate  in  his  obedience,  death  and  resurrec- 
tion ;  I  propose  to  show  that  it  is  equally  true  that 
we  must  individually  suffer  the  legitimate  and 
certain  consequences  of*  dur  transgressions  in  our 
own  persons,  that  we  must  reap  as  we  sow,  and  in 
the  field  where  we  have  sowed.  "  AYe  must  re- 
ceive in  ourselves  the  recompense  of  our  error 
which  is  meet."— Eom.  1  :  27. 

"  The  righteous  are  recompensed  in  the  earth, 
much  more  the  wicked  and  the  sinner." — Prov. 
11  :  31. 

Sin  and  suffering  are  cause  and  effect.  The 
cause  of  sin  is  found  in  the  lusts  of  the  flesh, 
which  lusts  incite  and  move  us  to  violate  our 
just  obligations  to  God  and  our  fellow  men,  which 
violation  is  sin  (and  there  is  no  other  sin),  the 
effect  of  which  is  guilt,  fear,  conscious  self  degra- 
dation, moral  and  physical  suffering,  proportionate 
to  the  enormity  of  the  transgression.  "  Every 
man  is  tempted  and  drawn  away  of  his  own  lust, 
and  enticed.  Then,  when  lust  hath  conceived,  it 
bringeth  forth  sin,  and  sin,  when  it  is  finished, 
bringeth  forth  death." — Jas.  1  :  14,  15. 

If,  therefore,  the  cause  of  sin  and  suffering  exists 
alone  in  the  lusts  of  the  flesh,  they  cannot  survive 
the  existence  of  the  body,  because  the  effect  neces- 
sarily ceases  with  the  cause. 

Death,  physical  death,  is,  therefore,  not  an  evil, 
3 


60  PRIMITIVE    CHEISTIA^s^ITY 

it  is  but  the  dissolution  of  the  body  of  sin,  or  the 
sinful  body,  of  which  the  soul  being  disrobed,  will 
be  clothed  upon  with  its  house  from  heaven,  a 
spiritual  and  glorious  body,  by  the  mighty  power 
of  Christ's  resurrection. 

The  lapse  of  the  whole  humanity  in  Adam,  from 
a  state  of  innocence  and  purity  to  a  state  of  guilt 
and  depravity,  is  no  new  doctrine  :  old  school 
theologians  have  taught  it  for  centuries ;  but  on  a 
very  different  principle ;  namely,  that  we  derive 
our  accountabihty,  for  the  Adamic  transgression, 
from  our  being  only  representatively  in  him  ; 
whereas,  according  to  my  understanding  of  the 
scriptures,  our  participation  in  his  guilt  results 
from  the  perfect  oneness  of  the  head  and  members 
of  the  body. 

The  restoration  of  our  race,  or  a  portion  of  it,  to 
holiness  and  happiness,  by  the  obedience  and  death 
of  Christ,  is  also  a  cardinal  doctrine  of  the  same 
school,  but  4,he  efficacy  of  that  obedience  and  death 
reach  us  only  by  imputation  and  substitution ; 
whereas  the  scriptures,  as  I  understand  them,  teach 
that  we  derive  the  benefit  of  that  efficacy  from  our 
oneness  with  Christ,  as  members  of  his  body. 

The  doctrine  of  the  substitutional  sufferings  of 
the  innocent  for  those  of  the  guilty,  I  conceive  to 
be  as  unjust  as  the  transfer  of  merit  from  a 
righteous  to  an  unrighteous  party  is  absurd.  We 
could  not  be  responsible  for  Adam's  transgression, 
if  he  was  no  more  than  our  representative,  in  as 
much  as  we  had  no  agency  in  his  appointment  as 


VERSUS  POPULAR  THEOLOGY.        51 

such.  Neither  can  we  profit  by  the  imputation,  or 
transfer  of  Christ's  righteousness  to  us,  if  we  still 
remain  morally  impure  and  sinful.  A  just  and 
righteous  law  cannot  inflict  punishment,  but  upon 
the  offending  party.  If  it  punish  the  innocent, 
and  clear  the  guilty,  an  eternal  principle  of  right 
is  violated  in  both  cases.  But  the  head  and  mem- 
bers participate  alike  in  the  merit  or  demerit  of  good 
or  evil  actions,  by  virtue  of  their  oneness  and 
identity. 

Primitive  Christianity,  as  set  forth  in  this  work, 
may  be  thoroughly  tested  by  showing  its  harmony 
with  the  attributes  of  God — his  almighty  power, 
infinite  wisdom,  justice,  goodness,  and  love — which 
attributes  harmonize  and  blend  in  one.  The  de- 
sign and  purpose  in  creation  was  therefore  infinitely 
good.  Ultimate  eternal  good  is  eternal  happiness. 
Ultimate  eternal  evil  is  eternal  unhappiness  — 
misery.  The  divine  purpose  will  certainly  be  ac- 
complished ;  all  must,  therefore,  be  eternally  happy. 
Primitive  Christianity  is  in  harmony  with  the  divine 
purpose  and  attributes,  and  is  therefore  true.  Par- 
tial salvation  is  at  issue  with  the  attributes  and 
purpose  of  God,  and  cannot  therefore  be  true. 

The  infinite  justice  of  God  forbids  and  con- 
demns the  voluntary  creation  of  a  single  being 
(not  to  mention  innumerable  millions  of  immortal 
existences)  with  the  knowledge  that  such  existence 
would  certainly  ultimate  in  infinite  evil  to  the 
created.  The  infinite  love  of  God,  which  is  his 
name  and  nature,  is  conclusive  evidence  that  he 


52  PEIMITIVE    CHRISTIANITY 

cannot  do  that  which,  in  its  very  nature,  is  infinitely 
malevolent.  Moreover,  the  justice  of  God  is  his 
impartiality,  which  also  forbids  a  partial  salvation 
— his  wisdom  and  power  being  equally  adequate 
to  the  salvation  of  all. 

Having,  as  I  trust,  proved  the  universal  appli- 
cability of  the  provisions  and  promises  of  the  gos- 
pel, by  its  harmony  with  the  divine  character  and 
attributes,  I  refer  with  entire  confidence,  for  full 
and  complete  confirmation  of  that  great  truth,  to 
the  scriptures,  which,  being  ''written  by  holy  men 
of  old,  as  they  were  moved  by  the  Holy  Ghost," 
their  true  meaning  must  certainly  harmonize  in 
like  manner  with  those  attributes. 

I  premise  first,  that  I  do  not  find  a  single  text 
where  a  promise  of  salvation  through  the  obe- 
dience, sufferings,  death,  and  resurrection  of  Christ, 
is  expressly,  or  by  just  inference,  applicable  to  less 
than  the  whole  human  race.  The  first  gospel 
sermon  was  preached  (and  with  reverence,  I  may 
truthfully  say,  by  the  first  gospel  preacher,)  to 
Abraham,  and  its  blessings  were  promised  "  to  all 
the  families  of  the  earth."— Gal.  3  :  8.  "God  so 
loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  belie veth  on  him  should  not 
perish,  but  have  everlasting  life  :  for  God  sent  not 
his  Son  into  the  world  to  condemn  the  world,  but 
that  the  world  through  him  might  be  saved." — 
John  3  :  16,  17.  The  restriction  of  the  salvation 
in  verse  16,  to  those  who  believed  in  Christ,  is 
wholly  omitted  in  verse  17,  which  af&rms  without 


VERSUS  POPULAR  THEOLOGY.        53 

condition  or  limit,  that  Christ  was  sent  to  save  the 
world.  I  infer,  therefore,  that  belief  in  Christ,  or 
faith,  is  not  put  for  the  salvation  itself,  but  for  the 
assurance  of  it,  or  of  everlasting  life  through 
Christ.  Belief  is  not  the  thing  believed,  but  the 
mental  assurance  of  it. 

"  For  the  bread  of  God  is  he  which  cometh 
down  from  heaven  and  giveth  life  unto  the  world.'' 
— John  6  :  33.  "  And  the  bread  that  I  will  give 
is  my  flesh,  which  I  will  give  for  the  life  of  the 
world." — John  6  :  51.  Christ  gave  his  flesh — his 
body — that  the  world,  all  mankind,  being  "mem- 
bers of  his  body — of  his  flesh  and  of  his  bones/' 
might  be  baptized  into  his  death,  and  therefore  rise 
in  him  to  immortality  and  glory  in  the  presence  of 
Cod. 

"  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draw  all  men  unto  me." — John  12  :  32.  He  drew 
all  men  or  lifted  them  as  members  of  his  body  up 
with  himself  on  the  cross. 

"  Therefore,  as  by  the  offence  of  one,  judgment 
came  upon  all  men  unto  condemnation,  even  so 
by  the  righteousness  of  one,  the  free  gift  came 
upon  all  men  unto  justification  of  life." — Eom.  5  : 
18. 

"  For,  as  in  Adam  all  die,  even  so  in  Christ  shall 
all  be  made  alive." — 1st  Cor.  15  :  22. 

"  God  was,  in  Christ,  reconciling  the  world  unto 
himself,  not  imputing  their  trespasses  unto  them." 
—2  Cor.  5  :  19. 

"  That,  in   the  dispensation  of  the   fulness  of 


5'i  PRIMITIVE   CHEISTIAXITY 

times,  he  might  gather  together  in  one  all  things 
in  Christ,  both  which  are  in  heaven  and  which  are 
on  earth,  even  in  him." — Eph.  1  :  10. 

"  And  that  he  might  reconcile  both  unto  God  in 
one  body  on  the  cross." — Eph.  2  :  16.  "  For  there 
is  one  Grod,  and  one  mediator  between  God  and 
men — the  man  Christ  Jesus — who  gave  himself  a 
ransom  for  all  men  to  be  testified  in  due  time." — 
1  Tim.  2  :  5,  6.  "  But  we  see  Jesus,  who  was  made 
a  little  lower  than  the  angels,  for  the  suffering  of 
death,  crowned  with  glory  and  honor ;  that  he,  by 
the  grace  of  God,  should  taste  death  for  every 
man." — Heb.  2:9.  "  And  he  is  the  propitiation  for 
our  sins;  and  not  for  ours  only,  but  also  for  the 
sins  of  the  whole  world." — 1st  Ep.  John,  2  :  2. 

"  And  we  have  seen  and  do  testify  that  the 
Father  sent  the  Son  to  be  the  saviour  of  the 
world."— 1st  Ep.  John,  4  :  14. 

This  array  of  texts,  fifteen  in  number,  is  but  a 
portion  of  the  direct,  clear,  and  unqualified  scrip- 
ture testimonies,  in  proof  of  the  final  holiness  and 
happiness  of  every  child  of  Adam  ;  and  not  one  of 
them  is  found  to  conflict,  in  their  hteral  import, 
with  either  of  the  divine  attributes. 

Can  the  advocates  of  a  partial  salvation,  and  of 
the  eternal  torments  of  the  unrepenting  and  unbe- 
lieving, adduce,  even  a  single  passage,  which,  as 
they  apply  it,  is  not  at  war  with  those  attributes  ? 
I  might  here  refer  to  that  class  of  texts  for  the 
purpose  of  controverting  the  justness  of  their  ap- 
plication of  them ;  but  such  an  attempt,  however 


VERSUS   POPULAR   THEOLOGY.  65 

successful  might  be  the  result,  is  rendered  wholly 
unnecessary  by  the  palpable  truth  that  those  scrip- 
tures could  not  have  been  given  for  the  purpose 
of  mahgTiing  the  divine  character,  or  annulling  his 
essential  attributes,  or  of  conflicting  with  those 
testimonies  which  justify  the  former  and  harmonize 
with  the  latter. 

All  threatenings,  denunciations,  and  expressions 
of  the  wrath,  anger,  and  vengeance  of  the  Deity, 
found  in  scripture,  however  fearfully  and  awfully 
announced,  are  to  be  regarded  as  faithful  and 
merciful  warnings  of  the  transgressor, — not  as  the 
evidence  of  wrath,  hatred,  and  vengeance,  existing 
in  God  as  a  passion,  as  they  are  found  in  sinful  and 
depraved  man. 

It  is  not  more  important  to  a  lost  world  that  the 
promises  of  the  gospel  are  of  universal  application 
than  that  they  are  wholly  unconditional :  neither 
faith  or  repentance,  or  any  works  of  the  creature, 
or  the  absence  of  them  all,  can  in  the  least  affect 
the  certainty  of  their  accomplishment.  "  For  all 
the  promises  of  God,  in  Christ,  are  yea,  and  in  him 
amen,  to  the  glory  of  God."— 2  Cor.  1  :  20. 

There  are  promises,  however,  of  the  enjoyment 
of  salvation  pertaining  to  this  life  only,  which  are 
wholly  conditional.  The  enjoyment  of  an  assur- 
ance of  the  remission  of  our  sins,  and  our  accept- 
ance with  God  in  and  through  Christ,  is  promised 
to  us  on  condition  of  our  believing  the  gospel — 
"  the  record  which  God  hath  given  us  of  his  Son, 
which  record  is  that  God  hath  given  to  us  eternal 


66  PRIMITIVE    CHRISTIANITY 

life,  and  this  life  is  in  his  Son."  In  other  language, 
"  to  obey  from  the  heart  that  form  of  doctrine  (the 
gospel)  which  was  delivered  to  ns."  In  a  word, 
all  promises  of  good  to  be  enjoyed  in  this  life  are 
conditional,  and  all  those  of  the  life  which  is  to 
come  are  unconditional. 

We  have  now  to  answer  the  universal  objection 
to  a  simultaneous  cessation  of  the  cause  and  effect 
of  sin,  and  the  change  from  the  natural,  corrupt 
and  sinful  condition  to  the  spiritual,  incorruptible, 
holy,  immortal  happy  state,  at,  or  immediately 
after  death.  That  sin  is  the  cause  of  suffering,  all 
admit.  I  have  before  proved,  as  I  trust,  that  sin 
exists  only  in  the  flesh  and  blood  constitution ;  the 
dissolution  of  that  constitution,  therefore,  destroys 
sin.  The  cause  is  removed,  the  effect  must  cease. 
But  it  is  objected  that  sin  is  not  adequately 
punished  in  this  life,  and,  therefore,  suffering  must 
continue  until  expiation  is  made.  1  reply  that  the 
doctrine  of  expiation,  which  implies  vindictive 
punishment,  is  eroneous  and  absurd,  at  issue  both 
with  justice  and  mercy,  and  that  those  attributes 
can  admit  only  of  the  correction  and  chastisement 
of  the  transgressor  designed  for  his  reformation, 
and,  incidentally,  to  warn  others  of  the  conse- 
quences of  sin,  not  to  gratify  the  evil  passion  of 
anger  or  revenge.  Punishment  can  repair  no 
violated  law.  Just  and  good  laws  have  for  their 
object  the  good  and  well  being  of  those  for  whom 
they  are  enacted.  The  violation  of  them  injures 
the  sinner,  not  the  law,  or  the  author  of  it. 


VEESUS  POPULAR  THEOLOGY.        57 

Who  is  the  rightful  judge  of  the  just  measure, 
and  duration  of  suffering  for  sin?  If  Grod,  who 
has  forgiven  the  sins  of  the  world,  and  reconciled 
it  to  himself  in  Christ,  and  by  the  covenant  which 
Christ  has  sealed  with  his  blood,  declared  that  he 
will  remember  them  no  more  for  ever,  and  has 
promised  to  "  raise  that  which  is  sown  in  corrup- 
tion in  incorruption,  and  that  which  is  sown  in 
dishonor  in  glory,  and  that  such  change  shall  be 
instantaneous,  immediately  after  death,"  who  shall 
"  say  unto  him,  what  doest  thou  ?"  "  Shall  our 
eye  be  evil  because  he  is  infinitely  merciful  and 
good?"  Shall  not  he,  "who  is  rich  in  mercy,  for 
the  great  love,  wherewith  he  loves  those  who  are 
dead  in  sins,  have  our  consent  to  quicken  them, 
make  them  alive,  holy  and  happy  in  Christ,  im- 
mediately after  death  ?  If  such  change  must  be 
deferred  until  full  expiation  is  made  by  the  inflic- 
tion of  a  certain  measure  of  punishment,  in  the 
future  state,  on  some  sinners,  what  shall  exempt 
any  sinner  (and  all  are  sinners)  from  such  expiation  ? 
Shall  his  good  works,  which  are  but  filthy  rags  ? 
shall  his  faith,  or  repentance,  both  are  the  free  gift 
of  G-od,  for  which  he  can  claim  no  merit,  nor  do 
they  in  the  least  atone  for  his  sins  ? 

Why  should  those,  even  of  the  most  virtuous 
and  pious  life,  object  to  the  immediate  change  of 
their  wicked  neighbors,  at  death,  from  a  sinful, 
depraved  and  suffering  state,  to  a  pure,  holy  and 
happy  immortality  ?  Why  not  rejoice  over  them, 
as  do  the  angels  in  heaven,  even  over  one  sinner 
3* 


68  PRIMITIVE   CHRISTIANITY 

that  repenteth  on  earth?  Moreover,  neither  in- 
flictions or  chastenings  ever  produce  true  re- 
pentance, -until  the  subjects  of  them  understand 
that  they  are  the  evidences  of  the  love  of  him  who 
administers  them  ;  and  then,  the  sanctifying  power 
is  in  the  love,  and  not  in  the  suffering ;  and  not  till 
then  can  the  sinner  love  the  author  of  such  chas- 
tisements, and  then,  not  for  the  sufferings,  but  for 
the  love  that  inflicted  them.  So,  that  love  has  all 
the  power  and  all  the  glory,  in  every  sanctifying 
and  saving  process. 

So,  then,  if  the  chief  of  sinners,  ceasing  not  to 
violate  and  to  suffer  the  penalty  of  Grod's  righteous 
laws  until  death,  which  is  the  destruction  of  his 
sinful  and  sinning  body,  shall  then  be  changed, 
made  alive  in  Christ,  clothed  with  a  spiritual  and 
glorious  body  like  unto  his  (Christ's),  he  shall 
know  and  feel  that  all  chastisements  for  the  violation 
of  God's  laws,  were  but  evidences  of  infinite  love 
and  mercy,  for  which  he  will  bless  and  praise  him 
for  ever  ;  and  so  will  he  hate  sin  and  love  holiness, 
which  is  repentance  unto  life  eternal. 

Then,  will  the  goodness,  wisdom  and  love  of  the 
Father  and  the  Son  be  glorified  in  the  redemption 
and  salvation  of  the  chief,  as  well  as  of  all  sinners, 
and  "  there  will  be  joy  in  heaven  over  all." 

Where  is  boasting,  then  ?  It  is  excluded.  The 
chief  of  sinners  is  a  child,  an  heir  of  God,  and 
joint  heir  with  Christ.  Abraham,  Noah,  Daniel 
and  Job  have  no  higher  claims. 

Let  there  be,  then,  no  fears  entertained,  even  by 


VERSUS  POPULAR  THEOLOGY.        69 

those  of  the  higliest  moral  attainments,  that  their 
neighbors  will  not  suffer  fully  and  justly  for  their 
sins ;  nor  let  them  boast  that,  under  the  same  cir- 
cumstances, they  would  have  been  less  sinful  than 
the  chief  of  sinners. 

Neither  let  there  be  any  alarm  for  the  conse- 
quences of  declaring  the  whole  counsel  of  God. 
No  longer  may  it  be  urged  that,  in  the  absence  of 
the  fear  of  eternal  torments,  men  will  throw  the 
reins  loose  upon  the  necks  of  their  lusts ;  what  do 
they  now,  under  the  influence  of  that  fear,  and 
all  the  penalties  of  human  enactments  beside  ?  In 
spite  of  both,  our  prisons  are  filled  to  overflowing, 
and  crime  is  steadily  increasing.  But  what  would 
be  the  condition  of  society  under  no  other  re- 
straint than  the  fear  of  future  punishment  ?  Can 
we,  for  a  moment,  doubt  but  that  violence,  anarchy 
and  destruction  of  life  and  property  would  be 
universal  ? 

It  is  to  the  fear  of  present  immediate  punish- 
ment, that  society  chiefly  owes  its  exemption  from 
those  evils. 

Furthermore  :  to  declare  the  whole  counsel  of 
God,  concerning  sin  and  its  effects,  is  to  warn  the 
transgressor  that  "his  punishment  lingereth  not; 
that  his  damnation  slumbereth  not ;  that  he  shall 
be  recompensed  in  the  earth,  and  shall  receive  in 
himself  the  recompense  of  his  error  which  is  meet," 
and  there  is  no  escape.  If  he  cease  not  to  sin,  so 
Ions:  shall  he  suffer.     The  termination  of  both  at 


60  PRIMITIVE   CHRISTIANITY 

death  affects  not  in  tlie  least  degree  the  certainty 
of  his  punishment  here. 

The  assurance  given  in  the  gospel  of  the  in- 
finitely forgiving  mercy  and  love  of  Grod  through 
Christ,  and  of  his  purpose,  pursuant  to  that  love, 
to  change  all,  at  death,  from  corruption  to  incor- 
ruptiom, — from  dishonor  to  glory, — from  a  natural 
and  sinful  to  a  spiritual  and  glorious  body,  will 
certainly,  if  it  be  believed,  even  by  the  chief  of 
sinners,  sanctify  and  bless  him,  with  repentance 
unto  life.  If  he  does  not  believe  it,  it  can  have 
no  effect  upon  him. 

It  is  in  the  very  nature  of  things  certain,  that 
love  to  God  can  only  result  from  the  knowledge, 
or  belief  that  he  first  loved  us ;  and,  vice  versa^  if 
we  know,  or  believe  that  God  first  loved  us,  we 
certainly  love  him  in  return.  It  is  also  certain 
that  to  love  God,  is  to  hate  sin ;  and  to  hate  sin,  is 
to  repent  that  we  have  sinned ;  to  repent  that  we 
have  sinned,  is  to  desire  to  sin  no  more.  Such, 
then,  we  repeat,  is  true  repentance,  or  "  repentance 
unto  life." 

There  is  a  repentance  not  unto  life.  If  we  re- 
pent that  we  have  sinned  because  we  suffer,  or  fear 
that  we  shall  suffer  for  it,  then  it  is  the  suffering 
we  hate-— not  the  sin. 

Apprehensions  are  entertained  by  some,  that  the 
assurance  that  suffering  as  well  as  sin  shall  cease  at 
death,  may  be  a  temptation  to  suicide.  It  cannot 
be  so  if  true,  because  truth  is  never  promotive  of 
evil.      The  usual  causes  of  suicide  are  insanity, 


VERSUS  POPULAR  THEOLOGY.        61 

desperation,  and  despair:  we  believe  it  is  not 
known  to  have  been  committed  under  the  influ- 
ence of  the  assurance  of  entering  into  a  happy 
state.  Such  an  assurance  is  a  perfect  antidote 
to  despair,  and  an  unfaihng  support  under  the 
severest   trials   and   afflictions. 

On  the  terms,  Hell  and  Devil,  which  are  figura- 
tively and  variously  used  and  appKed  in  the  scrip- 
tures, I  have  only  to  remark,  that  from  the  light 
I  derive  from  that  source,  and  from  the  ablest  criti- 
cisms I  have  seen  in  relation  to  those  words,  I  un- 
derstand the  former  as  expressive  of  a  state  of 
darkness,  unconsciousness,  or  the  sleep  in  death — 
the  state  of  all  the  dead,  who  died  from  the  crea- 
tion to  the  second  or  spiritual  coming  of  Christ, 
and  who  were  then  "made  alive  in  him" — raised 
to  immortality  and  glory.  Also,  a  state  of  moral 
darkness,  degradation,  suffering,  and  wretchedness, 
in  this  life,  consequent  upon  transgression  and  sin 
— simply  a  state,  not  a  place — not  a  location,  either 
in  the  sea,  or  earth,  or  air.  There  are  several 
passages  in  the  New  Testament  which  import  suf- 
fering beyond  this  life — as  in  Luke  16  :  19,  and 
Mat.  6  :  29 — but  in  language  highly  figurative, 
which  I  cannot  of  course  interpret  literally,  and  as 
directly  conflicting  with  other  scriptures  establish- 
ing the  impossibility  either  of  sin  or  suffering  after 
death. 

The  scripture  application  of  the  term  Devil,  is 
so  exceedingly  various,  being  applied  to  all  manner 
of  diseases  and  maladies,  both  mental  and  physical 


62  PRIMITIVE   CHRISTIANITY 

— to  bad  men  and  evil  propensities  or  principles, 
(which  last,  I  believe,  is  meant  by  the  term  spirits 
— the  term  ghost,  or  angel,  being  usually  employed 
to  designate  spiritual  personal  existences,) — that  I 
cannot  possibly  discover  any  evidence  of  the  exist- 
ence of  a  spiritual,  omnipresent  being,  pervading 
universally  both  matter  and  mind,  attributes  per- 
taining to  Deity  alone.  I  understand,  therefore, 
that  the  language  of  scripture  does  in  no  case  im- 
port more  than  a  personification  of  evil — of  all  that 
is  adverse  to  the  will  of  God,  and  the  happiness  of 
his  children. 

To  ascribe  to  the  Deity  the  creation  or  appoint- 
ment of  a  place  for  the  infliction  of  endless  tor- 
ments upon  his  helpless  offspring,  and  of  a  Devil 
also,  with  the  disposition  and  power  to  tempt,  de- 
ceive, and  decoy  them  thither,  for  the  infernal 
pleasure  of  executing  those  inflictions,  is  blas- 
phemy in  the  first  degree.  It  is  however  to  be 
lamented,  that  in  substance,  the  monstrous  doc- 
trine is  embodied  in  some  popular  creeds.  Yet, 
charity,  and  a  due  respect  for  the  piety  and  general 
excellence  of  character  of  these  denominations,  as- 
sure me  that  in  no  instance  is  that  embodiment  un- 
derstandingly  believed  or  taught.  It  being,  then, 
so  nearly  obsolete,  and  too  impious  to  be  believed 
and  inculcated,  it  is  hoped  that  it  may  shortly 
be  expunged  and  disappear  from  every  religious 
creed. 

Having  presented  the  faith  and  doctrines  of 
primitive  Christianity,  as  in  strong  contrast  with  a 


VERSUS  POPULAR  THEOLOGY.        63 

portion  of  the  religious  tenets  of  the  present  day, 
it  may  be  profitable  to  advert  to  the  lives  and 
practices  of  primitive  Christians,  which  were  also 
strikingly  dissimilar,  especially  in  their  simplicity, 
spirituality,  and  independence,  of  all  worldly  or 
temporal  aggrandizement. 

The  Church  at  Jerusalem  was  the  first  gospel 
Church,  consisting  of  the  first  believers  in  Christ 
as  the  Son  of  God  having  come  in  the  flesh.  It 
included  the  disciples,  both  of  John  the  Baptist 
and  of  Christ.  It  was  certainly  a  Baptist  Church, 
its  members  being  all  baptized — immersed  — 
washed — not  sprinkled.  It  was  also  the  Catholic 
Church,  because  it  was  the  true  and  universal 
Church — opening  its  doors  (after  the  resurrection 
of  Christ)  to  all  the  world.  It  was  "the  Church 
of  the  first-born,"  or  the  first-born  gospel  Church, 
of  which  John  the  Baptist,  Christ,  and  his  apostles, 
spake,  when  they  preached,  saying,  "Eepent,  for 
the  kingdom  of  heaven  is  at  hand."  It  was  "  the 
Mountain  of  the  Lord's  House,  established  in  the 
top  of  the  mountains,  that  all  nations  might  flow 
unto  it, — that  many  people  might  say,  come,  and 
let  us  go  up  to  the  mountain  of  the  Lord,  to  the 
house  of  the  God  of  Jacob,  and  he  will  teach  us 
of  his  ways,  and  we  will  walk  in  his  paths :  for 
out  of  Zion  shall  go  forth  the  law,  and  the  word 
of  the  Lord  from  Jerusalem."— Isa.  2  :  2,  3.  It 
was  the  heavenly  Jerusalem  which  is  the  mother 
of  us  all.  It  was  that  portion  of  the  Jewish  nation 
which  was  designated  as  "the  remnant,  according 


64  PRIMITIVE   CHRISTIANITY 

to  the  election  of  grace — a  people  made  ready 
and  prepared  for  the  Lord." — Luke  1 :  17.  It  was 
"  foreknown  and  predestined  to  be  conformed  to  the 
image  of  Christ,  that  he  (Christ)  might  be  the  first- 
born among  many  brethren." — Rom.  8  :  29.  It 
was  "God's  elect,"  chosen  from  among  Christ's  bre- 
thren according  to  the  flesh.  It  was  the  general 
assembly  and  Church  of  the  first-born.  Its  mem- 
bers were  the  spirits  of  just  men  made  perfect,  or 
spiritual  men  made  perfectly  just,  in  Christ. 

Such  was  the  first  gospel  Church — the  Church 
at  Jerusalem; — and  "their  sound" — the  sound  of 
the  gospel — "  has  gone  out  into  all  the  earth." 

Why  was  it  a  gospel  Church  ?  Simply  because 
of  its  faith  or  belief  that  Jesus  was  the  Messiah — 
the  Son  of  God,  who  "had  come  in  the  flesh" — 
that  he  was  about  to  set  up  a  new  kingdom,  which 
was  to  supersede  the  legal  dispensation.  Which 
kingdom  was  at  hand,  but  did  not  fully  come  until 
the  Mosaic  economy  was  abolished.  Until  which 
period  all  the  rites,  ceremonies,  and  requirements 
of  that  dispensation,  were  to  be  fully  kept,  and 
were  faithfully  observed  by  the  disciples  as  Christ 
himself  commanded.  The  glorious  spirituality  of 
this  kingdom  was  therefore  not  fully  revealed  to 
the  Church  until  Jesus  was  glorified  and  the  Holy 
Ghost  given,  whom  the  Father  was  to  send  in  his 
name,  or  as  Jesus  himself,  in  his  spiritual  disem- 
bodied state.  That  first  Church  was  in  fact  a  re- 
generation of  the  Jewish  Church — a  Church  born 
anew — born   again.      Hence,   Christ   said  to  his 


VERSUS  POPULAR  THEOLOGY.        65 

apostles,  "Yon  that  have  followed  me  in  the  re- 
generation, when  the  Son  of  man  shall  sit  in  the 
throne  of  his  glory,  ye  also  shall  sit  npon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel." — Mat. 
19  :  28.  Which  prophecy  of  Christ  was  figura- 
tively fulfilled  at  his  second  spiritual  coming,  and 
the  coming  into  the  gospel  Church  of  the  fullness 
of  the  Gentiles ;  the  twelve  apostles  did  so  reign 
with  Christ  over  the  twelve  tribes  of  spiritual 
Israel.  Judging,  giving  to  them  laws,  precepts, 
and  ordinances,  and  the  Christian  Church  is  still, 
or  ought  to  be,  under  the  same  government. 

The  first  or  new-born  Church,  were  "begotten 
again  to  a  lively  hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead,  to  an  inheritance  incorrupti- 
ble, undefiled, "  &c.  The  day  star  only  had  risen 
in  their  hearts  ;  and  they  enjoyed  but  the  dawn  of 
the  gospel  day  until  the  Holy  Grhost  was  given. 
He,  Christ,  in  his  disembodied  state,  "  did  not 
leave  them  comfortless,  but  came  to  them  as  he 
had  promised."  Instance  the  announcement  of  his 
presence  by  "  the  sound  from  heaven  of  a  rushing, 
mighty  wind,  filling  the  house  where  they  were 
sitting,  and  also  by  the  appearance  of  cloven 
tongues  of  fire,  and  filling  them  all  with  his 
spirit" — Acts  2  :  2,  3,  4 ;  continuing  to  instruct 
them  concerning  the  spiritual  nature,  extent,  and 
glory  of  his  kingdom,  and  the  approaching  manifes- 
tation of  his  full  and  glorious  spiritual  power,  and  the 
nature  and  manner  of  the  resurrection  of  the  dead  ; 
assuring  them,  as  we  learn  from  the  writings  of 


:66  PRIMITIVE    CHRISTIANITY 

the  apostles,  that  all  would  be  accomplished  during 
the  lives  of  some  of  the  then  present  generation. 

Such  was  the  origin  and  development  of  the 
first  Christian  Church.  Germinating  under  the 
ministry  of  John  the  Baptist,  "who  was  sent  to 
make  ready  a  people  for  the  Lord,"  and  to  herald 
the  approach  of  the  Lamb  of  God,  who  was  to 
take  away  the  sin  of  the  world,  the  faith  and  belief 
of  his  (John's)  disciples  that  the  Messiah  was  at 
hand,  made  them  ready  for  his  appearance.  They 
were  the  wise  virgins,  with  oil  in  their  lamjDs,  wait- 
ing until  the  bridegroom  came,  that  they  might  go 
in  with  him  to  the  marriage,  ("  they  were  the  child- 
ren of  the  bride- chamber,")  which  marriage  was 
the  union  of  the  two  natures,  the  earthly  or  human, 
with  the  heavenly,  or  spiritual,  constituting  the 
perfect  oneness  of  the  spiritual,  glorious  Son  of 
God,  with  the  holy  son  of  Mary.  The  unbelieving 
Jews  had  no  oil  in  their  lamps,  no  faith,  and  there- 
fore were  not  ready,  and  did  not  go  in  to  the  mar- 
riage. 

That  it  may  be  kept  before  the  mind  of  the 
reader,  I  here  rejoeat  what  in  substance  I  have  said 
before,  namely,  that  the  marriage  above  described 
was  solemnized  at  Christ's  baptism,  which  baptism 
was  the  ceremonial  preiDaration  for  investiture  with 
the  priest's  office.  Aaron,  the  high  priest  under 
the  law,  was  washed  before  he  was  clothed  with 
the  priestly  garments,  which  were  made  for  glory 
and  beauty — expressive  of  the  excellency  and  dig- 
nity of  the  office — after  which  he  was  anointed 
with  the  holy  anointing"  oil.     So  Christ,  beingr  born 


VERSUS  POPULAPw  THEOLOGY.        67 

under  the  law,  observed  its  ceremonial  require- 
ments, and  was  washed  before  he  assumed  the  holy 
office  of  priest,  "  the  priest  of  the  Most  High  God, 
after  the  order  of  Melchisedek."  That  ordinance 
having  been  administered  to  him  (Jesus),  bj  one 
duly  and  divinely  authorized  and  appointed  for 
that  purpose,  "the  heavens  were  opened,  and  the 
Holy  Ghost  descended  in  a  bodily  shape,  like  a 
dove,  upon  him,  and  a  voice  came  from  heaven, 
which  said,  thou  art  my  beloved  Son,  in  whom  I 
am  well  pleased." — Luke  3  :  22.  Here  was  a  literal 
descent  of  a  being,  an  existence,  in  bodily  shape 
like  a  dove,  visible  to  the  natural  eye,  and  a  voice 
from  heaven,  audible  to  the  natural  ear,  proclaim- 
ing that  being  the  Son  of  God. 

If  Jesus  was  that  Son  of  God  before  the  visible 
descent  of  the  Holy  Ghost  (which  was  the  spiritual 
Son  of  God)  upon  him,  why  was  he  not  so  pro- 
claimed? and  why  was  that  manifestation  neces- 
sary before  that  proclamation  was  made  ?  Can  we 
conceive  of  any  other  purpose  in  that  miraculous 
manifestation  of  the  Son  of  God,  than  to  assure 
the  world  of  his  perfect  union  with  the  son  of  man, 
and  that  the  Son  of  God  had  come  to  assume  the 
body  which  his  Father  had  prepared  for  him  ?  by 
which  union,  the  glorious  head  of  the  spiritual 
nature,  or  race  of  spiritual  existences,  might  also 
become  the  head  of  the  earthly  nature  and  race  of 
human  existences ;  that  he  might  sanctify  and 
glorify  that  nature  and  race  who  thus  became  "the 
members  of  his  body,  of  his  flesh,  and  of  his 
bones." 


§8  PRIMITIVE   CHRISTIANITY 


CHAPTER  IV. 

To  the  examples  and  lessons  of  instruction 
wliicli  we  have  in  the  history  of  the  first  Christian 
Church,  especially  after  the  day  of  Pentecost,  we 
shall  do  well  to  take  heed. 

The  distinguishing  characteristics  of  the  primi- 
tive disciples  were — first,  their  love  to  one  another 
— second,  their  prayerful  life  and  very  frequently 
assembling  together  for  the  social  enjoyment  of 
that  jDrivilege,  as  promotive  of  a  vigorous  faith 
and  confident  trust  in  God — third,  their  zeal  and 
devotion  to  the  cause  of  Christ;  their  deep  solici- 
tude and  untiring  efforts  for  the  conversion  of  the 
world  to  the  faith  of  the  gospel — not  for  the  ag- 
grandizement or  in  anywise  the  acquisition  of 
worldly  power  and  influence  of  the  Church ;  but 
that  all  might  come  to  the  gospel  feast,  and  alike 
with  them  enjoy  its  consolation  and  drink  of  the 
river  of  water  of  life,  which  river  is  the  love  of 
God  in  Christ,  "proceeding  forth  from  the  throne 
(the  gospel  Church)  of  God  and  the  Lamb."  "  The 
Spirit"  (Christ  himself,  who  is  King  in  Zion), 
"  says  come  !  and  the  Bride," — the  Church — "  says 
come!"  "and  whosoever  will,  let  him  come  and 
take  of  the  water  of  life  freely." 


VEKSUS  POPULAR  THEOLOGY.        69 

This  example  should  teach  us  that  proselytism 
for  any  other  than  a  desire  that  others  should  par- 
ticipate with  us  in  the  joys  of  salvation,  in  and 
through  Christ,  is  mercenary  and  hypocritical. 

The  primitive  Church  had  no  reliance  on  any 
other  means  than  the  gospel  itself,  when  preached 
in  its  native  simplicity  and  plainness,  for  the  con- 
version of  the  world,  which  gospel  they  believed 
and  felt  to  be  the  power  of  God  unto  salvation. 

Did  those  humble,  holy,  and  loving  disciples, 
seek  to  allure  and  entice  by  words  of  man's  wis- 
dom, or  to  attract  the  opulent  and  wealthy  by 
pompous  ceremonial  worship  and  the  dazzling 
splendor  and  magnificence  of  their  temples  ? 

No  such  attempt  was  ever  made,  no  such  desire 
intimated  by  the  Church,  the  Bride,  the  Lamb's 
wife,  in  the  day  of  her  espousal.  It  was  "  a  time 
of  love,"  and  love  is  never  mercenary. 

Were  such  truly  the  characteristics  of  professedly 
gospel  churches,  in  this  our  day  ?  such  their  pray- 
erful life  and  consequent  vigorous  faith  and  confi- 
dent trust  in  God?  such  their  zeal  and  untiring 
efforts  to  convert  men  to  the  faith  of  the  gospel  ? 
such  the  disregard  of  worldly  aggrandizement, 
power,  and  influence  of  the  Church  or  of  the  de- 
nomination ?  were  the  desire  now  to  proselyte 
men  only  to  the  faith  of  the  gospel,  which  is  the 
proclamation  of  the  pardon  and  the  remission  of 
the  sins  of  the  world,  in  and  through  Christ  alone, 
and  "that  God  is,  in  Christ,  reconciling  the  world 
unto  himself,   not  imputing  their  trespasses  unto 


70  PRIMITIVE   CHRISTIANITY 

them,"  would  not  "  light  break  forth  as  the  morn- 
ing, and  health  spring  up  speedily?  Should  we 
not  be  led  forth  with  peace,  and  our  righteousness 
go  before  us  ?"  Might  not  all  be  one  fold,  and  one 
Shepherd?  May  the  Grod  of  peace,  that  brought 
again  from  the  dead  our  Lord  Jesus,  that  great 
Shepherd  of  the  sheep,  speed  the  day ! 

In  primitive  times,  a  meeting  together  of  any 
number  of  disciples  in  any  place,  had  (as  we  have 
now)  the  promise  of  the  presence  of  Christ,  and 
such  an  assembly  was  a  Christian  Church,  inde- 
pendently of  the  institution  of  any  sacraments  or 
ordinances.  Their  faith  in  the  truths  of  the  gos- 
pel was  their  true  qualification  for  membership, 
and  the  enjoyment  of  all  church  privileges.  Bap- 
tism is  a  public  avowal  or  profession  of  gospel 
faith.  It  is  a  gospel  ordinance,  and  was  instituted 
by  Christ  after  his  resurrection.  At  his  last  inter- 
view with  his  apostles,  he  commanded  them  "  to 
preach  the  gospel  to  all  nations,  and  baptize  them 
(all  who  would  believe)  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Grhost." — Matt. 
28  :  19. — By  which  names,  I  understand  God  the 
Father,  and  the  son  of  man  according  to  the  flesh, 
and  the  Son  of  God  with  power,  according  to  the 
spirit  of  holiness  ;  or,  as  if  he  had  said,  in  the 
name  of  the  Father,  and  of  the  Son,  visible  and 
invisible  ;  not  that  I  would  presume  to  suggest  the 
use  of  any  other  than  the  written  words,  verba- 
tim,-— they  are  better  and  truer  words  than  any 
others  could  be,  as  I  understand  them. 


VEESUS  POPULAR  THEOLOGY.        71 

The  true  significancy  of  the  ordinance,  I  under- 
stand to  be,  that  we,  as  members  of  Christ's  body, 
were  baptized  into  his  death,  and  were  therefore 
participant  in  his  resurrection ;  and,  as  his  disciples, 
we  assume  a  new  and  solemn  obligation,  to  arise 
or  awake  to  newness  of  life. 

The  Eucharist,  or  the  Lord's  Supper,  I  under- 
stand to  have  been  an  established  Christian  Sacra- 
ment, in  the  primitive  Gentile  Christian  Church, 
by  the  authority  of  the  apostle  Paul,  (see  1st  Cor. 
11  :  23-26)  but  not  observed  by  Jewish  believers, 
who  continued  to  keep  the  Passover,  as  well  as  the 
other  Mosaic  rituals,  until  they  were  all  abolished 
by  the  termination  of  that  dispensation  at  the  ap- 
pearing of  Christ  in  his  spiritual  kingdom,  imme- 
diately after  the  destruction  of  Jerusalem.  We 
may,  however,  as  I  conceive,  very  appropriately 
retain  the  great  doctrinal  idea  expressed  in  the 
emblems  of  the  passover :  the  Paschal  Lamb  was 
sublimely  and  eminently  typical  of  Christ  —  the 
Lamb  of  God,  who  taketh  away  the  sin  of  the 
world.  The  Hebrews  in  Egypt  offered  the  blood 
of  sprinkling,  on  the  posts  of  their  doors,  as  the 
evidence  of  their  representative  death,  in  that  of 
the  lamb  slain  ;  and  the  passing  over,  or  by  them, 
by  the  destroying  angel,  was  the  evidence  of  their 
acceptance  with  God,  and  access  to  his  presence. 
So  is  the  blood  of  sprinkling,  which  was  shed  by 
Christ,  the  evidence  of  the  death  of  all  mankind  in 
him,  and  of  their  acceptance  and  access  to  God's 
presence.     Hence  the  saying  of  Christ,   "that  he 


72  PEIMITIVE   CHRISTIANITY 

would  no  more  eat  of  the  passover  iintil  it  should 
be  fulfilled  in  the  kingdom  of  God,"  or  in,  and  by 
himself 

There  are  other  sacraments  observed  in  the 
Eoman  Catholic  and  Greek  Churches,  viz. :  Con- 
firmation, Penance,  Extreme  Unction,  Holy  Or- 
ders, &c.,  which  are  not  recognized  in  Protestant 
Churches,  and  for  which,  I  believe,  there  are  no 
examples  by  apostolical  authority. 

The  twelve  apostles  were  the  first  ministers  in 
the  primitive  Church,  and  were  missionaries  chosen 
and  appointed  by  Christ  himself  Afterward  he 
appointed  seventy  others  as  missionaries  also — not 
apostles.  The  first  appointment  by  the  apostles  of 
ofS.cers  in  the  Church,  after  the  designation  by  the 
Lord,  of  Matthias,  to  fill  the  place  vacated  by  the 
apostacy  of  Judas,  was  seven  men,  to  administer  its 
temporalities, — it  being  a  community,  having  all 
things  common.  The  necessary  qualification  for 
their  office  was,  that  they  should  be  full  of  the 
Holy  Ghost — the  spirit  of  Christ,  which  is  love 
and  kindness  to  all — the  Greek  as  well  as  the  Jew ; 
so  that  the  Grecian  widows  should  have  no  further 
cause  to  complain  that  they  were  neglected  in  the 
daily  ministrations. — Acts  6  :  1-6. 

Having  repeatedly  spoken,  as  I  now  have,  of 
the  term  Holy  Ghost,  found  in  this  passage,  (and  as 
I  shall  continue  to  do)  as  being  no  other  than  Christ 
himself  in  his  disembodied  state,  I  refer  to  some 
other  passages  which  impel  me  so  to  speak,  viz. : 
"  Jesus  of  Nazareth,  a  man  approved  of  God  among 


VEESUS   POPULAK   THEOLOGY.  73 

you,  by  miracles  and  signs  and  wonders,  whicli  God 
did  by  him."— Acts  2  :  22.  "  Therefore,  being  by 
the  right  hand  of  God  exalted,  and  having  received 
of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this  which  ye  now  see  and  hear." — 
Y.  33.  Now  I  cannot  understand  that  Jesus  did 
not  receive  the  Holy  Ghost  until  after  his  ascension, 
because  he  most  certainly  received  it  at  his  bap- 
tism.— Mat.  3  :  16.  I  therefore  understand  the 
apostle  as  teaching  that  the  man  Jesus  of  Nazareth, 
having,  according  to  the  promise  of  the  Father, 
received  the  Holy  Ghost  at  his  baptism,  whereby 
he  became  the  Son  of  God,  with  power  according 
to  the  spirit  of  holiness,  did,  after  his  resurrection 
and  exaltation  at  the  right  hand  of  God,  manifest 
the  presence  and  power  of  his  disembodied  spirit 
on  the  day  of  Pentecost,  in  the  cloven  tongues  of 
fire,  which  sat  upon  each  of  the  believers  and  in 
filling  them  with  the  Holy  Ghost  or  his  holy  spirit. 
Again  :  "  Eepent  ye,  therefore,  and  be  converted, 
that  your  sins  may  be  blotted  out  when  the  time 
of  refreshing  shall  come  from  the  presence  of  the 
Lord."— Acts  3  :  19. 

Y.  20. — "  And  he  shall  send  Jesus  Christ,  which 
before  was  preached  unto  you  : 

Y.  21. — "Whom  the  heaven  must  receive  until 
the  time  of  restitution  of  all  things,  which  God 
hath  spoken  by  the  mouth  of  all  his  holy  pro- 
phets since  the  world  began.*' 

"  Repent,  therefore,  and  be  converted."  Why  ? 
Ans.  "Because  the  kingdom  of  heaven  had  come  :" 


74  PRi:\IITIVE   CHRISTIANITY 

therefore  repent ;  turn  from,  tlie  old  to  tlie  new 
dispensation — from  tlie  works  of  the  law  by  which 
you  were  but  figuratively,  representatively  justi- 
fied, to  the  true  and  perfect  righteousness  which, 
according  to  the  gospel,  you  have  in  Christ.  And 
be  converted  from  the  shadow  to  the  substance ; 
renounce  the  former,  and  embrace  the  latter,  and 
be  a  Christian,  "  that  your  sins  may  be  blotted  out 
when  the  time  of  refreshing  shall  come  from  the 
presence  of  the  Lord."  Kot  that  3'our  sins  may 
be  blotted  out  because  you  have  repented,  turned, 
and  believed,  but  that  you  may  enjoy  the  assu- 
rance which  is  given  in  the  gospel  that  they  are  so 
blotted  out :  that  you  may  rejoice  in  the  forgiving 
mercy  and  love  of  God,  as  manifested  in  Christ  at 
this  time  of  refreshment  and  assurance  of  his 
presence.  "  And  he  shall  send  Jesus  Christ  which 
before  was  preached  unto  you,"  or  was  foretold  by 
your  prophets.  "  Whom  the  heaven  must  receive 
until  the  restitution  of  all  things,  which  God  hath 
spoken  by  all  his  holy  prophets  since  the  world 
began." 

That  restitution  of  all  things  included  the  re- 
generation, and  restoring  to  its  primitive  purity 
the  humanity  which  he  in  its  mass  assumed  in  the 
person  of  Jesus,  as  the  second  Adam,  also  its  glo- 
rification— its  resurrection  in  him  to  giorj^  and  im- 
mortality at  the  right  hand  of  God,  "  where  he  sat 
down,"  until  at  his  second  coming  he  made  his 
foes  (sin  and  death)  his  footstool,  when  all  who 
had  died  in  Adam  were  made  alive  in  him,  which, 


VEESUS  POPULAR  THEOLOGY.        75 

according  to  his  prediction,  was   fulfilled   imme- 
diately after  tlie  destruction  of  Jerusalem. 

The  scriptures  to  which  I  have  referred  for  proof 
that  the  son  of  God  and  the  Holy  Ghost  are  one 
and  the  same  divine  person,  afiirm,  first,  that  the 
Holy  Ghost  which  descended  and  rested  upon 
Jesus  at  his  baptism,  was  the  Son  of  God.— Mat. 
8  :  17.  Second,  That  the  rushing,  mighty  wind 
which  filled  the  house  w^here  the  disciples  were  as- 
sembled in  Jerusalem  on  the  day  of  Pentecost, 
and  the  cloven  tongues  of  fire  that  sat  upon  each 
of  them,  was  shed  forth  by,  and  was  the  manifes- 
tation of,  the  power  and  presence  of  the  same 
being— the  same  Holy  Ghost,  the  Son  of  God. 

I  understand  the  gift  of  the  Holy  Ghost  to  cer- 
tain believers  in  the  days  of  the  apostles  to  have 
been  a  divine  afflatus,  from  Christ  himself,  confer- 
ring the  knowledge  of,  and  power  to  speak  with, 
other  tongues — to  work  miracles  and  show^  signs 
and  wonders  in  his  name  (he  breathed  on  his  dis- 
ciples after  his  resurrection,  and  said,  "Eeceive  ye 
the  Holy  Ghost."— John  20  :  22),  that  they  might 
be  qualified  to  preach  the  gospel  in  the  different 
languages  of  the  then  diflerent  nations,  and  at  the 
same  time  give  ocular  demonstration  of  its  divine 
authenticity  and  authority,  by  healing  all  diseases, 
and  in  many  instances  raising  the  dead.  Such  a 
manifestation  of  Christ's  power  was  designed,  and 
was  necessary,  to  establish  his  spiritual  kingdom 
in  the  world,  and  which  he  fully  accomplished  at 
his  second  cominof. 


76  PRIMITIVE    CHRISTIANITY 

The  bestowal  of  tliese  miraculous  powers  was, 
however,  not  indispeDsably  necessary  to  the  enjoy- 
ment of  a  genuine  gospel  faith,  nor  were  they  con- 
ferred but  upon  a  chosen  few  of  the  believers  even 
of  that  great  day  of  refreshing  from  the  presence 
of  the  Lord ;  and  in  those  instances  only,  for  the 
purposes  above  stated ;  and  those  instances  were  as 
follows,  viz. :  First,  on  the  day  of  Pentecost,  about 
one  hundred  and  twenty  were  filled  with  the  Holy 
Ghost,  and  cloven  tongues  of  fire  sat  upon  each 
of  them  (and  it  should  be  remarked  that  this  was 
a  literal  fulfilment  of  the  prophecy  of  John  the 
Baptist,  that  Christ  would  baptize  with  the  Holy 
Ghost  and  with  fire. — Acts  2  :  4).  Second,  some 
of  the  Samaritans  believed,  and  Peter  and  John 
praj^ed  and  laid  their  hands  on  them,  and  they 
received  the  Holy  Ghost — probably  but  few. — 
Acts  8  :  15.  Third,  The  household  of  Cornelius 
and  his  near  kinsmen  and  friends  were  converted 
under  the  preaching  of  Peter,  and  the  Holy  Ghost 
fell  upon  them. — Acts  10  :  44.  Fourth,  There 
were  twelve  disciples  at  Ephesus,  on  whom  Paul 
laid  his  hands,  and  the  Holy  Ghost  came  upon 
them. — Acts  19  :  17.  In  all,  probably,  some  two 
hundred  and  fifty. 

Of  the  three  thousand  who  were  converted  un- 
der Peter's  first  sermon  (Acts  2  :  41),  and  the  five 
thousand  who  were  converted  under  his  second 
sermon  (Acts  4  :  4),  no  mention  is  made  of  their 
receiving  the  Holy  Ghost.  They  were  convinced 
by  the   preaching  of  Peter   that  Jesus  was  the 


VERSUS   POPULAR  THEOLOGY.  77 

Christ,  through  whom  their  sins  were  pardoned, 
and  in  whom  they  were  accepted  with  Grod ;  and 
they  received  the  word  of  their  salvation  gladly, 
and  were  baptized  and  added  to  the  Church. 

I  infer,  therefore,  from  the  history  of  the  Church 
thus  far,  that  the  gift  of  the  Holy  Ghost  with 
miraculous  power  was  confined  to  the  apostles  and 
a  chosen  few  of  other  believers,  and  for  the  spe- 
cial purpose  of  demonstrating  the  divine  Sonship 
and  mission  of  Christ,  and  the  truth  of  the  gospel 
of  the  grace  of  God ;  and  that  such  gifts  and 
powers  were  continued  in  the  Church  until  the 
second  coming  of  Christ,  and  the  permanent  estab- 
lishment of  his  spiritual  kingdom  in  the  world; 
and  that  divine  wisdom  saw  fit  to  continue  them 
no  longer,  or  that  they  were  no  longer  necessary. 

It  is,  nevertheless,  true,  that  all  believers  then, 
as  now,  received  Christ's  holy  spirit  as  the  result 
or  fruit  of  their  faith,  w^hich  holy  spirit  is  love — 
love  to  God  and  all  mankind ;  the  producing  cause 
of  which  love  is  the  knowledge  or  assurance,  which 
is  obtained  by  faith,  of  the  love  of  God  manifested 
in  Christ.  But  we  are  to  distinguish  between  that 
attainment  and  the  endowment  of  miraculous 
powers.  Holy  men  of  old  (the  prophets)  spake 
as  they  were  moved  by  the  Holy  Ghost  (who  was 
the  Son  of  God),  to  foretell  his  coming  in  the  flesh, 
and  the  glory  that  should  follow. 

The  Holy  Ghost  is,  therefore,  the  spiritual  Son 
of  God  in  person,  not  in  spirit  only.  His  spirit  is 
in  nature,  one  with  the  spirit  of  the  Father,  and  is 


78  PKIMITIYE   CHRISTIANITY 

love,  and  wlien  this  love  is  slied  abroad  in  our 
hearts,  we  have  thereby  "fellowship,  or  commu- 
nion, with  the  Father  and  his  Son  Jesus  Christ." 
But  the  Son  is  not,  as  is  the  Father,  personally 
omnipresent.  Hence,  it  is  to  the  Father  only  that 
23rayer  is  to  be  made, .  who  is  ever  present  to  help 
in  time  of  need. 

But  we  are  taught  by  the  Saviour  to  ask,  and  to 
make  our  petitions  in  his  name.  And  why  ?  Be- 
cause we  are  in  him — members  constituent,  both 
of  his  spiritual  and  human  nature,  which,  by  his 
incarnation,  were  made  one  body.  He  is  the  head 
of  every  man,  and  is  the  only  begotten  Son  of 
God  ;  consequently,  we  are  God's  children  only  by 
virtue  of  such  membership,  and  because  of  that 
relation,  God  loveth  us  as  he  loveth  his  Son. 

Thus  is  Christ  the  way,  the  truth,  and  the  life. 
He  is  our  only  way  and  true  medium  by  which 
we  come  to  and  enjoy  the  presence  and  love  of  the 
Father.  To  pray  unto  him  (the  Father),  and  make 
our  petitions  in  the  name  of  Christ,  is  therefore 
an  unspeakable  and  most  exalted  privilege.  "  Be- 
hold what  manner  of  love  the  Father  hath  be- 
stowed upon  us,  that  we  should  be  called  the  chil- 
dren of  God ;"  and  we  may  pray  in  faith,  and  be 
assured  that  our  Father  will  hear  and  answer  us, 
according:  to  his  infinite  love  and  our  hio-hest  sfood. 

It  was,  as  we  have  in  substance  before  stated, 
our  relation  to,  and  ultimate  acceptance  with,  God 
in  and  through  the  promised  Messiah,  which  was 
so  sublimely,  though  symbolically  expressed  and 


VERSUS  POPULAR  THEOLOGY.        79 

taught,  by  the  institution  of  sacrifices  and  offer- 
ings under  the  former  dispensation. 

In  a  word,  the  true  relation  of  the  humanity  to 
the  divinity,  in  and  through  the  Son  of  God,  is  the 
theme  and  burden  of  divine  revelation  throughout 
the  scriptures  of  the  Old  and  Kew  Testaments. 

The  example  of  the  first  Christians,  as  Avell  as 
the  oft-repeated  injunctions  of  Christ  and  his 
apostles,  teach  us  that  prayer,  humble,  sincere,  and 
earnest,  is  indispensable  to  the  enjoyment  of  a 
living  faith  and  a  holy  life. 

Of  the  apostolic  order  and  government  of  the 
Church,  the  qualification  of  its  officers  and  min- 
isters, it  should  be  observed,  that  every  departure 
from  its  simple  adaptation  to  the  edification  of  the 
body  (the  Church),  is  subversive  of  the  sanctifying 
influence  and  power  of  true  Christianity.  An  in- 
dispensable pre-requisite  in  all  bishops,  Presbyters, 
evangelists,  pastors,  or  teachers,  is  a  devotedness 
to  the  promulgation  of  the  gospel  of  the  grace  of 
God;  that  they  seek  not  the  honor  that  cometh 
from  man,  nor  to  be  great,  only  as  they  are  the 
willing  servants  of  all. 

It  is  now  in  order  to  make  a  practical  applica- 
tion of  the  doctrine  of  the  relation  of  the  hu- 
manity to  the  divinity,  for  the  purpose  of  testing 
its  adaptation  to  the  character,  condition,  and 
wants  of  the  race.  Causes  produce  their  natural 
effects :  love  begets  love,  hatred  produces  hatred. 
Therefore,  if  all  men  were  fully  and  understand- 
ingly  assured  of  their  filial  relations  to  God  by 


80  PRIMITIVE    CHRISIIANITY 

virtue  of  constituent  membership  of  the  nature  or 
body  of  his  Son,  and  that  they  are,  therefore,  the 
objects  of  his  infinite  love  and  tender  mercy — that 
he  had,  pursuant  to  that  love,  sent  his  Son  into  the 
world,  to  manifest  the  same  by  his  teachings,  his 
works,  his  death,  and  resurrection;  proclaiming 
peace,  pardon,  good  will,  and  loving  kindness  to 
all  mankind — love,  in  return,  would  be  the  certain 
and  natural  response  of  the  soul ;  filial,  deep,  and 
holy  affections  would  rise  from  every  heart  toward 
the  source  from  whence  they  came — thus  "  loving 
God  because  he  first  loved  them." 

Thus  is  the  love  of  God  shed  abroad  in  the 
heart — thus  is  the  soul  born  of  love,  and  therefore 
born  of  God.  The  immediate  efiect  or  fruit  of 
such  change  is  repentance — turning  from  sin  with 
loathing,  regret,  and  sorrow.  The  subject  of  such 
change  "  has  past  from  death  unto  life,  is  trans- 
lated from  the  kingdom  of  darkness  into  the  king- 
dom of  God's  dear  Son."     He  is  a  Christian !     . 

Such  is  the  result  of  faith  in  the  doctrine  of 
the  relation  of  the  humanity  to  the  divinity  in  and 
by  the  Son  of  God.  Such,  then,  must  be  "the 
gospel  which  is  the  power  of  God  unto  salvation." 
Were  it  generally  and  gladly  received  as  "the 
word  of  life,"  "the  word  of  our  salvation,"  every 
relation  of  life  and  society  would  feel  its  sanctify- 
ing power.  Were  it  so  received  universally,  the 
kingdom  of  God  would  come,  and  his  will  be  done 
in  a  good  degree,  as  it  is  done  in  heaven. 

We  should  then  see  and  feel  that  everv  child  of 


VEKSUS  POPULAR  THEOLOGY.        81 

Adam,  without  distinction  of  age,  sex,  condition, 
color,  or  character,  is  a  member  both  of  the  spiri- 
tual and  human  nature  and  body  of  Christ ;  that, 
feeding  the  hungry,  clothing  the  naked,  visiting 
the  sick  and  the  prisoner,  we  should  in  truth  and 
verity  minister  to  him  who  loved  us,  and  gave 
himself  for  us,  that  he  might  sanctify  and  cleanse 
us,  and  present  us  without  spot  unto  God  and  his 
Father. 

From  our  relation  to  the  Father  and  the  Son, 
all  deeds  of  charity,  giving  of  alms,  relieving  and 
mitigating  the  sorrows  of  the  poor,  derive  their 
transcendent  virtue  and  merit.  Precious  in  the 
sight  of  God  is  his  suffering  poor,  infinitely  tender 
are  his  compassions  toward  them  ;  "He  will  main- 
tain their  right." 

Let  the  humanity  rejoice,  therefore,  rich  and 
poor,  bond  and  free,  in  the  perfect  Fatherhood  of 
God,  and  the  brotherhood  of  man,  in  their  joint 
heirship  with  the  Son  of  God,  and  in  "the  power 
of  his  resurrection,"  by  which  "  the  whole  creation 
shall  be  delivered  from  the  bondage  of  corruption, 
into  the  glorious  liberty  of  the  children  of  God." 
In  and  through  the  great  head  of  the  body,  all 
things  are  ours,  we  are  Christ's,  and  Christ  is  God's. 
The  Avorld  is  ours,  the  earth,  the  sea,  and  air,  share 
and  share  alike,  it  is  our  inheritance  from  our  Cre- 
ator and  Father,  given  us,  however,  but  for  a  tem- 
porary use  ;  life  being  but  a  sojourn,  a  pilgrimage, 
we  are  to  enjoy  and  use  it  only  as  we  pass  from  the 
4^ 


82  PRIMITIVE  CHRISTIANITY 

cradle  to  the  tomb,  from  our  earthly  to  our  hea- 
venly inheritance. 

Such,  then,  should  be  and  is  the  true  estimate 
of  all  the  things  of  earth ;  all  accumulations  be- 
yond our  wants  and  convenience  for  the  journey, 
are  to  be  appropriated  to  the  supply  of  those  ^Yho 
need  them.  Such  estimate  is  a  wholesome  correc- 
tive of  the  disposition  to  covet  the  rightful  posses- 
sions of  our  fellow  men. 

In  further  proof  that  our  relation  to  the  Father 
of  our  spirits,  in  and  through  his  Son,  as  a  funda- 
mental doctrine  of  Christianity,  I  offer  some  notes 
and  comments  on  such  portions  of  Scripture  as  do 
not,  to  my  humble  conception,  harmonize  with  any 
other  plan  of  salvation. 

The  last  prayer  of  the  Saviour  is  one  of  the 
class  to  which  I  allude,  and  by  which  we  are 
tauoht  that  the  Father  had  given  him  (the  Son) 
power  over  all  flesh,  that  he  might  give  unto  them 
eternal  life. — John  17  :  2.  He  praj-ed  first  and 
especially  for  his  apostles,  that  the  Father  would 
keep  them  in  his  own  name,  as  he  (Christ)  had 
hitherto  kept  them.  He  had  taught  them  that  God 
so  loved  the  world,  that  he  had  sent  him  (Christ) 
to  save  it. — John  8  :  16,  17.  He  had  therefore 
kept  them  in  the  Father's  love,  which  is  his  name ; 
"God  is  love." — 1st  Ep.  John,  4  :  8.  His  prayer 
was,  therefore,  that  the  Father  would  keep  them  in 
that  name,  in  that  love.  He  (Christ)  afterwards 
prays  that  the  world  might  know  that  the  Father 
had  sent  him,  and  had  loved  them  as  he  had  loved 


VEESrS    rOPULAll    THEOLOGY.  83 

him  (Clirist).— John  17  :  23.  As  the  Father  loveth 
the  Son,  so  doth  he  love  the  members  of  his  body  ; 
so  that  as  the  Son  is  in  the  Father,  and  the  Father 
in  the  Son,  the  members  of  Christ's  body  are  one 
in  them  (the  Father  and  the  Son). — v.  21.  It  is 
clear  that  in  v.  26,  the  name  of  the  Father,  and 
the  love  of  the  Father,  are  synonymous.  "I  have 
declared  unto  them  thy  name,  and  will  declare  it, 
that  the  love  wherewith  thou  hast  loved  me,  may 
be  in  them,  and  I  in  them."  To  declare  his,  (the 
Father's)  name,  therefore,  was  to  declare  his  love. 
Thus  it  is  clear  and  certain,  that  the  mission  of 
Christ  was  the  revelation  to  the  world  of  the 
Father's  love,  and  being  about  to  accomplish  that 
mission  by  his  death,  he  "prayed  the  Father  to 
glorify  him,  that  he  might  also  glorify  the  Father," 
which  petition  was  granted  by  the  Father  in 
"  raising  him  from  the  dead,  and  exalting  him  to 
be  a  prince  and  a  Saviour,  to  give  repentance  and 
remission  of  sins."  The  Father  was  "also  glori- 
fied" by  "  reconciling  the  world  unto  himself  in 
and  through  his  Son,  not  imputing  their  trespasses 
unto  them." 


84  PKi:S[ITlYE   CHRISTIANITY 


CHAPTER  Y. 

I  NOW  submit  some  notes  and  comments  on  cer- 
tain portions  of  the  apostolic  writings,  which,  as  I 
conceive,  can  be  explained,  and  harmonize  only 
with  primitive  Christianity,  as  set  forth  in  this 
work.  The  Apostle  Paul  affirmed,  that  "  he  was 
not  ashamed  of  the  gospel  of  Christ,  for  it  is  the 
power  of  God  unto  salvation  to  every  one  that  be- 
lieveth :  to  the  Jew  first,  and  also  to  the  Gentiles. 

"  For  therein  is  the  righteousness  of  God  revealed 
from  faith  to  faith  ;  as  it  is  written,  the  just  live  by 
faith."— Rom.  1  :  16,  17. 

There  is  an  inherent  power  in  the  gospel,  to  save 
all  who  believe ;  which  power  is  the  assurance  of 
the  infinitely  forgiving  mercy  and  love  of  God,  as 
revealed  in  and  through  Christ. 

"For  therein  is  the  righteousness  of  God  reveal- 
ed from  faith  to  faith." 

The  righteousness  of  God  is  the  righteousness 
which  he  provided  in  and  through  Clirist,  which 
superseded  the  righteousness  of  the  law,  but  which 
was  prefigured  by  the  ofierings  and  sacrifices  under 
that  dispensation  through  which  the  worshipers 
were  taught  to  look  to  the  expected  Messiah  for 


VERSUS  POPULAR  THEOLOGY.        86 

true  justification  and  acceptance  with  God.  So 
that  the  faith  of  the  gospel  is  but  a  continuance  or 
succession  of  the  faith  which  they  thus  enjoyed. 

"  For  the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  meu, 
who  hold  the  truth  in  unrighteousness." — v.  18. 

By  the  wrath  of  God  (as  before  remarked)  we 
are  not  to  understand  the  passion  of  anger,  but  his 
righteous  sentence  of  condemnation  of  all  sin  and 
transgression,  especially  of  those  who  were  favored 
with  the  written  law ;  which  law  they  wickedly 
and  utterly  contemned  by  the  commission  of  the 
most  vile  and  filthy  abominations,  as  is  shown  in 
the  following  portion  of  the  chapter,  and  for  which 
abominations  the  Apostle  declares,  "  they  received 
in  themselves  the  recompense  of  their  error,  which 
was  meet.'' — v.  27.  And  if  so,  it  must  be  admitted 
that  no  other  punishment  awaited  them  in  another 
or  future  life. 

The  same  doctrine  of  rewards  and  punishments 
in  this  hfe,  is  again  enforced  in  chapter  2,  viz. : 
"  God  will  render  to  every  man  according  to  his 
deeds." 

"  To  them  who  by  patient  continuance  in  well 
doing,  seek  for  glory,  and  honor,  and  immortalit}^, 
eternal  life." 

"  But  unto  them  that  are  contentious  and  do  not 
obey  the  truth,  but  obey  unrighteousness ;  indig- 
nation and  wrath,  tribulation  and  anguish,  upon 
every   soul  of  man  that   doeth  evil.     But  glory, 


86  PRIMITIVE  CnilSTIAXITY 

honor,  and  peace,  to  every  man  that  worketh  good." 
—V.  6,  7,  8,  9. 

Here  we  have  again  the  same  righteous  sentence 
against  transgression,  but  no  intimation  of  suffer- 
ing beyond  death. 

"To  those  who  by  patient  continuance  in  well- 
doing seek  for  glory,  honor,  immortality  and  eter- 
nal life,"  (or  spiritual  life)  and  to  those  that  work 
good ;  glory,  honor,  and  peace,  will  be  awarded, 
also  in  this  life.  ISTot  in  the  life  to  come,  because 
immortality  and  eternal  life  in  that  state,  is  "  not 
of  works,  but  of  grace." 

Ys.  11,  12,  teach  us  that  God  is  strictly  and  per- 
fectly impartial,  and  that  all  men,  and  all  nations 
shall  receive  alike  the  recompense  of  their  errors, 
and  of  their  virtues,  in  themselves. 

Ys.  14,  15,  show  that  the  work  of  the  law",  a 
principle  of  perfect  moral  rectitude,  exists  in  all 
men,  which  is  the  true  light  from  Christ,  which 
lighteth  every  man  that  cometh  into  the  world. 

Y.  16,  speaks  of  a  day  in  which  God  would 
judge  or  disclose  the  secrets  of  men  by  Jesus 
Christ,  according  to  the  gospel  which  Paul  preached. 
The  argument,  in  connection  with  which  those 
words  are  found,  is,  that  in  the  provision  of  the 
gospel,  the  Jewish  nation  have  no  preference  over 
the  Gentiles,  nor  any  exemption  from  suffering,  or 
receiving  in  themselves,  the  recompense  of  their 
errors  and  trangressions  which  is  meet. 

The  day  in  which  that  judgment  or  disclosure 
was  to  be  made,  wo  may  learn  from  the  predii^tions 


VERSUS  POPULAR  THEOLOGY.        87 

of  Christ,  viz. :  "  For  the  Son  of  man  shall  come 
in  the  glory  of  his  Father,  with  his  angels :  and 
then  he  shall  reward  every  man  according  to  his 
work.  Yerily  I  say  unto  you,  there  be  some  stand- 
ing here,  which  shall  not  taste  of  death,  till  they 
see  the  Son  of  man  coming  in  his  kingdom." — 
Matt.  16  :  27,  28.  Again,  the  same  coming  was  to 
take  place  immediately  after  the  destruction  of 
Jerusalem. — Matt.  24  :  29,  80.  These  predictions 
show,  that  the  day  of  judgment  spoken  of  in  the 
text,  was  certainly  the  second  coming  of  Christ, 
which  was  to  be,  and  was,  immediately  after  the 
destruction  of  Jerusalem. 

The  secrets  which  were  to  be  then  judged,  or 
disclosed,  we  may  understand  by  another  predic- 
tion of  the  Saviour,  relative  to  his  second  coming, 
viz. :  "  that  when  he  should  so  come,  he  would  con- 
vince the  world  of  sin,  of  righteousness,  and  of 
judgment."  "Of  sin,  because  they  believed  not 
on  him"  (but  rejected  and  crucified  him,  though 
he  had  given  them  full  evidence  that  he  was  the 
Messiah.)  "  Of  righteousness,  because"  he  had 
risen,  and  ascended  to  his  Father,  and  "  obtained 
eternal  redemption  for  the  world."  "  Of  judgment 
because  the  prince  of  that  world  (the  Jewish  High 
Priest  or  Jewish  ecclesiastical  authority)  was  judg- 
ed or  abolished. 

All  which  was  according  to  the  gospel  which 
Paul  preached,  which  gospel  was  the  righteous- 
ness which  superseded  that  of  the  law,  to  which 
the  Jews  still  adherod,  nnd  which  gospel  was  the 


88  PRIMITIVE   CHRISTIANITY 

substance  of  wliicli  the  Mosaic  economy  was  but 
the  shadow,  and  was  consequently  annulled. 

The  remaining  portion  of  the  chapter  charges 
the  Jews,  with  the  abuse  and  consequent  forfeiture 
of  the  spiritual  light  and  privileges  which  had 
been  conferred  upon  them,  and  that  they  had  dis- 
honored the  name  of  Grod  by  the  most  flagrant 
violations  of  his  law.  He  also  commences  an  ex- 
position of  the  design  and  use  of  the  rite  of  cir- 
cumcision, which  he  continues  in  Chapter  8d. 

From  the  account  of  that  ancient  institution,  we 
may  learn  that  it  was  to  be  a  token  and  a  memo- 
rial of  the  covenant  which  Grod  made  with  Abra- 
ham and  his  seed,  that  he  would  be  their  God,  and 
bless  them,  and  that  they  should  be  his  peculiar 
people. — Gen.  17  :  9,  10, 11.  Abraham  received  it 
as  a  seal,  or  evidence  of  the  righteousness  of  the 
faith,  which  he  had  before. — Eom.  4  :  11.  It  was 
also  the  evidence  of  the  solemn  engagement  on 
the  part  of  the  people,  to  keep  and  obey  his  law, 
and  to  render  to  him,  the  homage  of  the  heart  and 
of  the  mind. 

It  was  but  a  covenant  of  works,  however,  the 
provisions  and  blessings  of  which  were  forfeited 
by  a  violation  of  the  law,  either  in  its  letter  or 
spirit :  and  when  so  forfeited,  the  literal  observance 
of  the  rite  gave  no  moral  preference  over  the  un- 
circumcision.  And  this  covenant  being  ever  liable 
to  forfeiture  on  the  part  of  the  people,  the  Apostle 
argues  that  the  chief  and  permanent  advantage 
and  benefit,  derivable  from  it,  was  "  the  commit- 


VERSUS  POPULAR  THEOLOGY.        89 

ting  to  them  as  a  covenant  people,  the  Oracles  of 
God,"  which  containing  the  divine  teachings  of 
Moses  and  the  Prophets,  the  promise  of  the  Mes- 
siah, the  knowledge  of  his  true  character,  and  the 
glory  of  his  kingdom ;  which  he  (Paul)  was  now 
laboring  to  convince  them  (the  Jews)  was  being 
fulfilled  in  Christ ;  which  promise  he  was  very 
careful  to  note  on  another  occasion,  was  made  four 
hundred  and  thirty  years  before  this  covenant  of 
circumcision,  or  of  works,  and  which  it  could  not 
therefore  disannul. — Gal.  3  :  17.  The  two  cove- 
nants were  separate  and  distinct,  as  well  in  their 
design,  as  in  their  provisions  and  promises ;  the 
first  being  an  unconditional  promise  and  engage- 
ment on  the  part  of  the  Deity,  that  he  would  bless 
not  only  Abraham  and  his  seed,  but  all  the  nations 
and  families  of  the  earth,  with  righteousness,  sanc- 
tification,  and  glorification,  in  and  through  his  in- 
carnate Son. 

The  second  was  a  covenant  wholly  conditional, 
its  promises  and  blessings  to  be  enjoyed  only  as  a 
reward  of  obedience. 

"  But  what  if  some  did  not  believe"  those  oracles, 
demands  the  apostle  (v.  3),  are  they  therefore  not 
true  ?  God  forbid.  Yea,  let  God  be  true — let  us 
believe  in  the  truth  and  verity  of  those  oracles 
and  promises,  though  every  man  (every  Jew)  dis- 
believe and  reject  them.  "As  it  is  written,  that 
thou  mightest  be  justified  in  thy  sayings,  and 
mightest  overcome  when  thou  art  judged."  This 
last  sentence  is  a  quotation  from  Psa.  51  :  4.     The 


90  PRIMITIVE    CHRISTIANITY 

speaker  (David)  confesses  his  transgressions,  and 
prays  that  they  may  be  blotted  out,  but  acknowl- 
edges that  Grod's  judgments,  pronounced  against 
him  by  the  prophets,  were  perfectly  just — that  he 
was  just  in  what  he  had  spoken,  and  the  sentence 
a  righteous  one. 

The  language  thus  quoted  is  appropriately  ap- 
plied to  the  Jews  in  this  case,  as  they  had  rejected 
and  spurned  the  salvation  which  had  been  prom- 
ised, and  was  now  revealed  and  proffered  to  them 
in  Christ.  It  was  a  just  retribution  that  the  king- 
dom, their  Church,  state,  and  privileges,  should  be 
taken  from  them  and  given  to  the  Gentiles — the 
very  people  whom  they  had  contemned  as  rejected 
of  God. 

"  But  if  our  unrighteousness  commend  the 
righteousness  of  God,  is  God  unrighteous  who 
taketh  vengeance?"  God  forbid,  for  then  how 
shall  God  judge  the  world;  for  if  the  truth  of 
God  hath  more  abounded  through  my  lie  unto  his 
glory,  why  yet  am  I  judged  as  a  sinner?  and  not 
(rather  as  we  be  slanderously  reported,  and  as  some 
affirm  that  we  say)  let  us  do  evil  that  good  may 
come,  "whose  damnation  is  just." — Ys.  5,  6,  7,  8. 

By  referring  to  chap.  11  of  this  Epistle,  where 
the  discussion  of  the  same  subject  is  continued, 
I  think  we  may  discover  the  meaning  of  these 
verses  to  be  as  follows,  to  wit :  Bu.t  if  (as  we  teach) 
God  designed  to  over-rule  the  unbelief  and  dis- 
obedience of  the  Jews,  and  their  rejection  and 
crucifixion  of  Christ,  and  to  render  all  subservient 


VERSUS  POPULAR  THEOLOGY.        91 

to  tlie  accomplishment  of  the  purposes  of  his  grace 
as  revealed  in  the  gospel,  embracing  all  mankind, 
is  it,  therefore,  unjust  for  him  to  chastise  them 
(the  Jews)  for  their  wickedness?  Grod  forbid,  for 
then  how  shall  he  render  to  every  man  according 
to  his  deeds  ?  For  if  the  saving  power  of  the  gos- 
pel shall  be  more  extensively  known  and  enjoyed 
through  my  denial  and  rejection  of  it,  why  am  I 
judged  as  a  sinner?  And  if  evil  has  thus  resulted 
in  good,  why  not  continue  to  do  evil?  Ansicer — 
Because  God  alone  hath  the  power  to  over-rule  for 
good  so  much  evil  as  his  wisdom  shall  appoint  or 
suffer  to  exist. 

After  showing,  in  verses  9  to  19  inclusive,  that 
all  nations  are  sinful  and  alike  guilty  in  the  sight 
of  God,  the  apostle  argues  (v.  20)  that  by  the 
deeds  of  the  law  no  flesh  shall  be  justified  in  his 
sight,  for  by  the  law  is  the  knowledge  of  sin.  The 
literal  observance  of  the  precepts  of  the  law  can- 
not redeem  us  from  the  guilt  and  condemnation  of 
past  transgression.  JSTor  was  the  law  given  for 
that  purpose,  but  for  a  rule  of  right  and  equity,  to 
teach  and  define  our  duties  to  God  and  our  fellow- 
men. 

"But  now  the  righteousness  of  God,  without 
the  law  is  manifested,  being  witnessed  by  the  law 
and  the  prophets.  Even  the  righteousness  of  God, 
which  is  by  faith  of  Jesus  Christ,  unto  all,  and 
upon  all  that  believe ;  for  there  is  no  difference. 
For  all  have  sinned  and  come  short  of  the  glory 


92  PRIMITIVE   CHRISTIANITY 

of  God.  Being  justified  freely  by  his  grace." — 
Ys.  21,  22,  28,  24. 

"  The  righteousness  of  God  without  the  law,"  is 
the  obedience,  suffering,  death,  and  resurrection  of 
Christ  our  head,  and  we  in  him  as  the  members  of 
his  body ;  all  which  was  prefigured  by  the  sacri- 
fices and  offerings  under  the  law,  and  was  foretold 
by  the  prophets.  Such  is  the  righteousness  of 
God,  in  and  by  Christ,  of  which  assurance  is  given 
in  the  gospel  to  all  that  believe  in  him,  and  who 
are  justified,  or  who  have  the  assurance  of  justifi- 
cation, freely  by  grace  alone  through  the  redemp- 
tion that  is  in  Christ  Jesus. 

"  Whom  God  hath  set  forth  to  be  a  propitiation, 
through  faith  in  his  blood,  to  declare  his  righteous- 
ness for  the  remission  of  sins  that  are  past,  through 
the  forbearance  of  God.  To  declare,  I  say,  at  this 
time  his  righteousness,  that  he  might  be  just  and 
the  justifier  of  him  that  belie veth  in  Jesus." — Vs. 
25,  26. 

"  Whom  God  hath  set  forth  a  propitiation."  A 
reconciliation  of  the  world  to  God,  in  and  by  their 
obedience,  suffering,  and  death  in  himself,  as  mem- 
bers of  his  body. 

"  The  remission  of  sins  that  are  past."  All  the 
sins  of  all  the  world,  from  Adam  to  Christ. 
"  Through  the  forbearance  of  God."  His  (God's) 
forbearance  with  the  world,  for  whom,  according 
to  his  purpose  and  grace,  he  had  now  provided 
justification  and  acceptance  in  his  Son. 


VERSUS  POPULAR  THEOLOGY.        93 

*'  Therefore,  we  conclude  that  a  man  is  justified 
by  faith  without  the  deeds  of  the  law."— V.  28. 

Faith  is  here  put  (as  it  frequently  is)  for  the 
truth,  or  the  evidence  of  the  truth,  of  the  gospel. 

"  Is  he  the  God  of  the  Jews  only?  Is  he  not 
of  the  Gentiles  ?  Yes,  of  the  Gentiles  also,  see- 
ing it  is  one  God  which  shall  justify  the  circum- 
cision by  faith  and  the  uncircumcision  through 
faith."— Ys.  29,  80. 

The  gospel  reveals  God  as  truly  the  God  of  the 
Gentiles  as  of  the  Jews,  seeing  it  is  one  God  which 
justified  or  gave  the  assurance  of  justification  to 
the  circumcision  by  faith  in  the  Messiah  to  come, 
and* to  the  uncircumcision  by  faith  in  the  Messiah 
as  having  already  come. 

"  Do  we,  then,  make  void  the  law  through  faith  ? 
God  forbid ;  yea,  we  establish  the  law."— Y.  81. 
We  establish  the  law  by  proclaiming  that  all  that 
was  prefigured  by  its  rites  and  ordinances  is  ful- 
filled in  Christ. 

"  What  shall  we  say,  then,  that  Abraham  our 
father,  as  pertaining  to  the  flesh,  hath  found  ?  For 
if  Abraham  were  justified  by  works,  he  hath 
whereof  to  glory,  but  not  before  God.  For  what 
saith  the  scripture?  Abraham  believed  God,  and 
it  was  counted  to  him  for  righteousness."— Chap. 
4,  vs.  1,  2,  8. 

To  what  did  Abraham  attain  by  his  good  works  ? 
Ans.  As  a  pattern  of  good  works,  his  character 
demands  the  highest  veneration  of  the  world. 
But  did  he  trust  in  those  works  for  his  justifica- 


94  PRIMITIVE    CHRISTIANITY 

tion  and  acceptance  with  God  ?  or  were  tliey  the 
ground  of  his  hope  of  a  glorious  resurrection  to 
life  and  immortality?  Certainly  not ;  *'for  what 
saith  the  scripture  ?  Abraham  believed  God,  and 
it  was  accounted  to  him  for  righteousness." 

Here,  it  is  very  evident  (as  in  many  other  in- 
stances, and  as  I  have  already  remarked),  faith  or 
belief  is  put  for  that  on  which  faith  relies.  There 
can  be  no  merit  in  believing  any  proposition  of 
the  truth  of  which  satisfactory  evidence  is  pre- 
sented, nor  demerit  in  refusing  belief  where  such 
evidence  is  wanting. 

"  Abraham  believed  God."  He  believed  that 
which  God  had  told  him  was  true.  Why  ?  Be- 
cause God  had  made  himself  known  to  him  as  the 
only  true  and  living  God. — Gen.  17  :  1.  Abra- 
ham, therefore,  believed  the  gospel  which  God 
preached  to  him. — Gal.  3  :  8.  And  that  gospel 
assured  him  that  himself  and  all  nations  should  be 
justified  and  accepted  with  God,  in  and  by  the 
obedience,  death,  and  resurrection  of  Christ.  His 
(Abraham's)  faith  was  therefore  assurance  to  him 
of  his  righteousness  in  Christ.  I  am,  for  the  above 
reasons,  impelled  to  substitute  the  word  assurance 
for  the  word  accounted,  or  imputed,  in  this  and 
some  other  passages  of  scripture. 

"Now  to  him  that  worketh  is  the  reward  not 
reckoned  of  grace  but  of  debt.  But  to  him  that 
worketh  not,  but  belie veth  on  him  that  justifieth 
the  ungodly,  his  faith  is  counted  for  righteousness." 
— Ys.  4,  5. 


VEESUS  POPULAR  THEOLOGY.        95 

By  V.  4, 1  understand  that  the  doers  of  the  law 
both  expect  and  have  the  reward  for  so  doing; 
which  reward  is  not  free  and  unmerited  grace  and 
favor,  but  is  simply  a  reward  of  obedience. 

But,  as  in  v.  5,  to  him  that  worketh  not,  or 
trusteth  not  in  his  own  works,  but  in  Christ,  in 
and  through  whom  the  ungodly  (all  men)  are  jus- 
tified and  have  the  remission  of  sins,  his  faith 
is  counted  for,  or  is  assurance  to  him  of  righteous- 
ness. 

Even  as  David  also  describeth  the  blessedness  of 
the  man  unto  whom  God  imputeth  righteousness 
without  work,  saying,  Blessed  are  they  whose  ini- 
quities are  forgiven,  and  whose  sins  are  covered. 
Blessed  is  the  man  to  Avliom  the  Lord  will  not  im- 
pute sin. — Ys.  6,  7,  8.  These  last  verses  are  a 
quotation  from  Psa.  32  :  1,  2,  in  proof  of  the  full- 
ness and  freeness  of  gospel  grace,  and  the  blotting 
out  or  remission  of  the  sins  of  the  world  through 
Christ. 

"  Cometh  this  blessedness  then  upon  the  circmn- 
cision  only,  or  upon  the  uncircumcision  also  ?  for 
we  say  that  faith  was  reckoned  to  Abraham  for 
righteousness.  How  was  it  then  reckoned  ? — when 
he  was  in  circumcision  or  uncircumcision  ?  Not  in 
circumcision,  but  in  uncircumcision  ;  and  he  re- 
ceived the  sign  of  circumcision  as  a  seal  of  the 
righteousness  of  the  faith  which  he  had — being  yet 
uncircumcised — that  he  might  be  the  father  of  all 
them  that  believe,  though  they  be  not  circumcised, 


96  PRIMITIVE    CHRISTIANITY 

that  righteousness  might  be  imputed  unto  them 
also."— y.  9,  10,  11. 

Having  illustrated  and  proved  that  the  promise 
to  Abraham  of  gospel  grace  and  salvation  was 
wholly  unconditional  and  irrespective  of  works, 
the  apostle  proceeds  to  show  that  such  promise 
was  antecedent  to  the  institution  of  the  rite  of  cir- 
cumcision, and  the  covenant  of  works  made  ex- 
clusively with  his  (Abraham's)  posterity,  and  could 
not,  therefore,  be  restricted  to  that  nation.  He 
asks,  V.  9,  Cometh  this  blessedness,  then,  upon  the 
circumcision  onlj'-,  or  upon  the  uncircumcision 
also  ?  and  argaes,  in  vs.  10,  11,  that  both  the  cir- 
cumcision and  uncircumcision  were  alike  included,, 
in  the  first  covenant  and  its  blessings ;  and  that, 
although  the  second  covenant  was  solemnized  and 
sealed  by  circumcision  in  the  flesh,  yet  it  was  to 
Abraham  not  only  a  literal,  outward  sign  and  seal 
of  the  covenant  of  w^orks,  but  expressive  also  of 
his  faith  in  the  promise  of  the  spiritual  blessings 
of  the  gospel  or  covenant  of  grace ;  and  which 
promise  (as  before  observed)  was  previously  made, 
and  was  unconditional ;  and  not  only  for  himself 
and  his  seed,  but  for  all  the  nations  of  the  earth. 

I  am  impressed  to  remark  here,  that  from  a  right 
understanding  of  the  representative  and  typical 
character  of  Abraham,  and  of  the  nature  and  de- 
sign of  the  rite  of  circumcision,  we  may  discover 
much  of  the  beautiful  and  continuous  develop- 
ment of  gospel  truth,  both  under  the  old  and  new 
dispensation. 


PKIMITIVE   CHKISTIAXITY  97 

God  chose  Abraham,  and  constituted  him  the 
progenitor  of  the  Messiah,  and  promised  to  bless 
all  nations  in  him,  (the  Messiah). — Gen.  12  :  3.  He 
afterward  renewed  his  promise,  and  established  a 
covenant  with  him  and  his  posterity,  covenanting 
that  he  would  be  their  God  and  protect  and  bless 
them,  on  condition  of  their  obedience  to  his  com- 
mandments. He  also  instituted  the  rite  of  circum- 
cision as  a  sign  and  seal  of  that  covenant,  which 
sign  and  seal  was  to  be  in  their  flesh,  in  all  their 
generations,  for  a  token,  and  an  evidence  of  his 
right,  title,  and  interest  in,  and  to  them,  as  his ; 
and  also  of  their  title  to  the  blessings  so  condi- 
tionally promised. 

Thus  all  the  children — the  posterity — were  the 
Lord's,  as  saith  the  Psalmist,  Children  are  the 
heritage  of  the  Lord  ;  the  fruit  of  the  womb  is  his 
reward. — Psa.  127  :  3. 

Abraham  was  thus  constituted  an  eminent  type 
of  Christ,  being  exalted  to  the  dignity  of  a  cove- 
nanting party  with  the  Deity,  for  himself,  and  in 
behalf  of  the  millions  of  his  posterity,  which  were 
to  come  into  existence  in  all  time  ;  whom  he  con- 
secrated to  God  by  his  own  act  in  the  circumcision 
of  himself  and  his  son  Isaac,  in  whom  those  mil- 
lions had  a  positive  seminal  existence ;  and  not 
only  did  he  thus  consecrate  them,  but  virtually,  at 
the  command  of  God,  delivered  and  offered  them 
up  in  sacrifice,  in  the  person  of  Isaac. 

In  proof  of  the  positive  seminal  existence  of 
the  Abrahamic  posterity  in  Isaac,  I  offer  the  tes- 
5 


98  PRIMITIVE   CHRISTIANITY 

timony  of  Paul,  viz. :  "  That  Levi  paid  tithes  in 
Abraham,  for  he  was  yet  in  the  loins  of  Abraham 
when  Melchisedek  met  him".— Heb.  7  :  9,  10. 

Abraham,  by  the  circumcision  of  himself  and 
his  son  Isaac,  set  apart  and  consecrated  the  yet 
unborn  Hebrew  nation,  as  typically  holy  unto  the 
Lord. 

So  Christ,  having  assumed  the  whole  humanity, 
sanctified  and  consecrated  it  in  himself  holy  unto 
God. 

Abraham  virtually  sacrificed  and  offered  up  to 
God  the  whole  Hebrew  posterity  in  the  person  of 
his  son  Isaac. 

So  Christ  sacrificed  and  offered  up  to  God  the 
whole  posterity  of  Adam  in  his  own  person. 

Abraham  was  the  mediator  of  the  covenant,  or 
the  medium  through  whom  God  made  a  covenant 
with  the  Hebrew  posterity,  (though  conditional) 
and  which  covenant  was  virtually  solemnized  and 
sealed  with  the  blood  of  Isaac,  and  of  the  whole 
posterity  as  seminally  in  him. 

So  Christ  was  the  mediator  and  medium,  through 
whom  God  made  his  new  covenant  of  peace,  par- 
don^ and  the  remission  of  sins,  (unconditionally) 
with  the  whole  posterity  of  Adam,  existing  also 
seminally  in  him,  (Christ) ;  which  covenant  was 
not  virtually,  but  was,  in  fact,  actually  solemnized 
and  sealed  with  the  blood  of  Christ. 

So  runs  the  chain  of  gospel  truth,  emphatically 
the  truth,  the  infinite  fact,  of  the  relation  of  the 
humanity  to   the  divinity,  and  of  its  consequent 


VERSUS  POPULAR  THEOLOGY.        99 

immortality  and  giorj  tliro-aghout  tlie  scriptures 
of  the  Old  and  New  Testaments ;  and  those  who 
seek  as  if  for  hid  treasure,  may  find  it  as  a  golden 
vein  appearing,  or,  to  use  the  gold-seeker's  phrase, 
cropping  out,  first  in  the  promise  of  the  seed  of 
the  woman,  thenceforth  in  the  institution  of  offer- 
ings and  sacrifices  to  God,  symbolizing  the  obe- 
dience, death,  and  resurrection  of  all  mankind  in 
Christ. 

Which  offering  and  sacrifices  were  probably 
made  by  individuals  each  for  himself  until  the 
Deluge;  when  "Xoah,  a  just  man,  and  perfect 
in  his  generations,"  (perfect,  as  we  may  infer  from 
the  context,  and  free  from  the  corrupting  sensuali- 
ties and  licentiousness  of  the  rest  of  the  world) 
"  found  grace  in  the  eyes  of  the  Lord"  for  himself 
and  his  posterity,  and  was  accepted  as  their  me- 
diator or  medium,  with  whom  God  established  his 
covenant,  to  save  him,  and  his  posterity  in  him, 
from  the  impending  general  destruction  and  extinc- 
tion of  the  race  ;  and  also  after  the  flood  to  renew 
the  covenant,  by  accepting  his  offerings  and  bless- 
ing his  posterity  in  him. 

Noah  was  the  greatest  of  Adam's  antediluvian 
posterity,  and  the  first  on  whom  was  conferred  the 
honor  and  dignity  of  the  mediatorial  oflSice ;  and 
in  and  through  whom,  covenant  blessings  were  con- 
ferred on  posterity,  as  existing  seminally  and  posi- 
tively in  a  progenitor ;  but  only  as  a  progenitor ; 
however,  particular  and  careful  distinction  must  be 
made  between  the  relation  of  posterity  to  a  pro- 


100  PRIMITIVE   CHRISTIANITY 

genitor  and  their  relation  to  the  head  of  the  race ; 
because,  in  the  first  case,  the  posteritj-  participates 
only  in  the  blessings  conferred  through  that  me- 
dium ;  but  in  the  relation  of  Adam's  posterity  to 
him,  there  exists  the  oneness  and  identity  of  the 
head  with  the  members  of  the  body,  by  which  the 
members  were  participant  in  his  transgression. 

Noah  was  highly  typical  of  Christ,  not  only  as 
the  mediator  of  God's  covenant  with  his  posterity, 
in  and  through  him,  but  in  their  figurative  burial 
and  resurrection  with  him  also ;  to  which  very 
special  allusion  is  made  by  the  apostle  Peter,  as 
follows : 

"  For  Christ  also  hath  once  suffered  for  sins — 
the  just  for  the  unjust — that  he  might  bring  us  to 
God,  being  put  to  death  in  the  flesh,  but  quick- 
ened by  the  spirit :  by  which  also  he  went  and 
preached  unto  the  spirits  in  prison;  which  some 
time  were  disobedient,  when  once  the  long  sufier- 
ing  of  God  waited  in  the  days  of  Noah,  while  the 
ark  was  a  preparing,  wherein  few,  that  is,  eight 
souls,  were  saved  by  water.  The  like  figure  where- 
unto  baptism  doth  now  save  us,  (not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  toward  God,)  by  the  resurrection 
of  Jesus  Christ."— 1st  Peter,  3  :  18-21. 

"  The  like  figure  whereunto  baptism  doth  now 
save  us."  The  ordinance  of  baptism  which  we 
(the  apostles)  now  observe,  has  the  same  figurative 
signification  as  had  the  immersion  of  the  eight 
souls  in  the  waters  of  the  flood  or  in  Noah's  ark. 


VERSUS  POPULAR  THEOLOGY.       101 

Baptism  by  water,  is  now  tlie  answer  of  a  good 
conscience  toward  God,  or  an  avowal  of  our  faith 
in  the  resurrection  of  Jesus  Christ ;  and  that  we, 
the  humanity,  were  baptized  into  his  death,  and 
consequently  were  in  the  likeness  of  his  resurrec- 
tion, or  rose  in  him. 

So  the  whole  posterity  of  Is'oah  (including  of 
course  our  little  selves)  were  baptized  with  him  in 
the  waters  of  the  flood,  and  consequently  rose  or 
emerged  with  him  from  our  watery  tomb  —  the 
ark. 

Thus  do  we  accumulate  evidence  of  the  great 
doctrine  of  seminal  existence,  first  as  members 
constituent  of  the  body  of  the  humanity  created 
in  Adam,  its  earthly  head ;  second,  in  Xoah,  who 
was  left  the  sole  progenitor  of  the  subsequent 
race ;  in  which  progenitor  the  millions  who  have 
since,  and  who  will  in  future  live,  did  certainly 
exist,  or  they  must  have  derived  their  being  from 
nonentity. 

From  the  righteousness  and  purity  of  the  life 
and  character  of  ISToah,  as  contrasted  with  the 
awfully  debasing  licentiousness  prevalent  in  his 
day,  I  am  led  to  infer,  that  the  incipient  step  which 
led  to  the  horrible  prostration  and  degradation 
both  of  the  physical  and  moral  powers  of  that 
generation,  was  the  violation  of  the  holy  institu- 
tion or  law  of  matrimony,  which,  as  we  are  in- 
formed by  the  Saviour,  was  established  in  the 
beginning. — Mat.  19  :  8.  Also,  from  the  very 
origin  of  the  relation,  we  may  learn  that  it  can- 


102  PRIMITIVE   CHEISTIANITY 

not  exist  in  its  purity  but  between  one  male  and 
one  female. — Gen.  2  :  ^4. 

The  universal  profanation  of  tbat  sacred  rite, 
by  a  lawless,  unrestrained  indaigence  of  libidinous 
desire,  had  so  deteriorated  the  human  constitution 
as  to  render  its  very  existence  a  positive  evil,  and 
its  continuance  a  curse  ;  consequently,  it  was  both 
merciful  and  just  in  the  Deity  to  exterminate  the 
race,  (with  the  exception  of  Xoah  and  his  three 
SODS,  who  only  had  preserved  their  purity  by  obe- 
dience to  the  divine  commands.) 

The  truth  and  verity  of  seminal  existence,  or  the 
in-being  of  the  many  in  the  one,  as  equal  partici- 
pants of  the  benefits  and  blessings  thereby  received 
and  conferred,  is,  then,  as  I  conceive,  abundantly 
established  by  the  scriptures  of  the  Old  Testament, 
as  has  been  shown ;  first,  the  existence  of  the 
humanity  in  Adam ;  second,  of  the  post-diluvian 
posterity  in  Noah  ;  third,  as  the  Hebrew  race  in 
Abraham  ;  fourth,  of  the  two  nations  which  de- 
scended from  Kebecca.  The  Lord  said  unto  her, 
Two  nations  are  in  thy  womb. — Gen.  25  :  23. 

In  the  New  Testament,  I  trust  that  the  testimonies 
which  I  have  quoted  (and  which  are  but  few  of 
them)  are  abundant,  in  proof,  that  the  world  has 
no  other  hope  of  immortality  and  glory  but  in  the 
relation  of  the  humanity  to  God  by  virtue  of  its 
in-being  in  Christ. 

After  thus  digressing,  I  return  and  resume  my 
remarks  on  Rom.,  chap.  4,  v.  11,  and  so  on. 

"  And  he  received  the  sign  of  circumcision,  a 


VERSUS  POPULAR  THEOLOGY.       103 

seal  of  the  righteousness  of  the  faith  which  he  had, 
being  yet  uncircumcised  ;  that  he  might  be  the 
father  of  all  them  that  believe,  though  they  be  not 
circumcised ;  that  righteousness  might  be  imputed 
to  them  also :  and  the  father  of  circumcision,  to 
them  who  are  not  of  the  circumcision  onl}^,  but 
who  also  walk  in  the  steps  of  that  faith  of  our 
father  Abraham,  w^hich  he  had,  being  yet  uncir- 
cumcised."—Ys.  11,  12. 

I  have  already  expressed  my  views  on  these  two 
verses,  except  that,  I  w^ould  add,  that  the  apostle, 
when  speaking  of  Abraham  as  the  father  of  cir- 
cumcision, to  them  who  are  not  of  the  circumci- 
sioti,  alludes  to  spiritual  circumcision — that  is,  "of 
the  heart  and  of  the  mind :" 

"  For  the  promise  that  he  should  be  the  heir  of 
the  world,  was  not  to  Abraham  or  to  his  seed 
through  the  law,  but  throuoh  the  ri2:hteousness  of 

3  J  DO 

faith."— V.  13. 

The  promise  that  Abraham  should  be  the  heir 
of  the  world,  is,  in  other  w^ords,  Grod's  promise  to 
him,  that  in  him  and  his  seed,  all  nations  should 
be  blessed,  or  that  he  should  be  the  heir  of  the 
world's  righteousness,  or  of  righteousness  with  the 
world,  in  and  through  his  seed,  Christ ;  not  of  the 
righteousness  w^hich  is  by  the  law,  and  of  works, 
but  of  the  righteousness  which  is  of  faith,  on  which 
faith  relies,  in  and  through  Christ. 

"  For  if  they  which  are  of  the  law  be  heirs,  faith 
is  made  void,  and  the  promise  made  of  non- effect. 
— V.  14.     For  if  thev  who  are  of  the  covenant  of 


104  PRIMITIVE   CHRISTIANITY 

works  be  heirs  of  a  perfect  rigliteousness  by  which 
they  are  accepted  with  God,  then  the  first  covenant 
and  promise  of  justification  and  righteousness  in 
and  through  Christ  alone,  is  void — of  no  avail — 
of  no  effect.  Because  the  law  worketh  wrath  ;  for 
where  no  law  is,  there  is  no  transgression. — Y.  15. 
The  law  worketh  wrath — condemns  us — because 
our  best  obedience  is  imperfect ;  under  that  cove- 
nant, therefore,  there  is  necessarily  condemnation 
and  transgression.  But  under  the  covenant  of 
grace,  we  are  perfectly  and  freely  justified,  in  and 
through  Christ ;  we  are,  therefore,  not  under  the 
law,  and  where  no  law  is  there  is  no  transgression, 
or  where  the  law  is  inoperative,  there  is  no  con- 
demnation for  transgression.  Therefore  it  is  of 
faith,  that  it  might  be  by  grace,  to  the  end  the 
promise  might  be  sure  to  all  the  seed :  not  to  that 
only  which  is  of  the  law,  but  to  that  also  which  is 
of  the  faith  of  Abraham,  who  is  the  father  of 
us  all."— Y.  16.  "  Therefore  it  is  of  faith."  There- 
fore the  promise  under  the  new  covenant  is  of  a 
perfect  righteousness  in  Christ,  on  which  faith 
relies ;  by  which  faith  we  enjoy  the  assurance  of 
it,  that  it  (the  justifying  righteousness)  might  be  of 
free  grace,  without  respect  to  works,  so  that  it 
might  be  sure — certain  to  be  enjoyed  by  all  the 
seed — all  nations  :  not  to  that  nation  only,  who 
are  of  the  law,  included  in  the  covenant  of  works, 
but  to  all  nations,  both  Jews  and  Gentiles,  because 
all  were  included  in  the  Abrahamic  covenant  of 
grace. 


VEESUS  POPULAR  THEOLOGY.       105 

("  As  it  is  written,  I  have  made  thee  a  father  of 
many  nations)  before  him  whom  he  believed,  even 
God,  who  quickeneth  the  dead,  and  calleth  those 
things  which  be  not,  as  though  they  were ;  who 
against  hope  believed  in  hope,  that  he  might  be- 
come the  father  of  many  nations ;  according  to 
that  which  was  spoken  so  shall  thy  seed  be.  And 
being  not  weak  in  faith,  he  considered  not  his  own 
body  now  dead,  when  he  was  about  an  hundred 
years  old,  neither  yet  the  deadness  of  Sarah's  womb. 
He  staggered  not  at  the  promise  of  God  through 
unbelief;  but  was  strong  in  faith  giving  glory  to 
God."— Ys.  17,  18,  19,  20.  "I  have  made  thee  a 
father  of  many  nations."  God  revealed  himself  to 
Abraham,  and  made  known  to  him,  that  he  had 
made  him  the  father  of  many  nations  ;  thus  calling 
things — nations  which  were  yet  unborn,  as  though 
they  then  existed,  which  truth,  Abraham  under- 
stood and  believed  ;  consequently,  those  nations 
must  then  have  existed  in  him  (Abraham). 

"  Who  against  hope  believed  in  hope,"  Abra- 
ham believed  that  God  would  certainly  give  him  a 
son,  according  to  his  promise,  notwithstanding  the 
apparent  natural  impossibility  that  it  would  be  so. 
He,  "  Abraham,  was  strong  in  faith,  giving  glory 
to  God." 

"And  being  fully  persuaded  that  what  he  had 
promised,  he  was  able  to  perform,  and  therefore  it 
was  imputed  to  him  for  righteousness.  Now  it 
was  not  written  for  his  sake  alone,  that  it  was  im- 
puted to  him  ;  but  for  us  also  to  whom  it  shall  be 


106  PRIMITIVE   CHRISTIANITY 

imputed,  if  we  believe  on  him  that  raised  up  Jesus 
our  Lord  from  the  dead,  who  was  delivered  for  our 
offences,  and  raised  again  for  our  justification." — 
Ys.  21,  22,  23.  25. 

"  And  therefore  it  was  imputed  to  him  for  right- 
eousness," not  his  faith  (as  I  have  shown  in  mj 
remarks  on  v.  3,  of  this  chapter,)  but  the  right- 
eousness of  Christ,  of  which  his  faith  assured  him, 
was  imputed  or  assured  to  him.  And  we  also  (as 
it  is  affirmed  in  verse  24,)  may  enjoy  the  same 
assurance  by  believing  the  same  truth,  viz. :  that 
God  raised  up  Jesus  our  Lord  from  the  dead,  "who 
was  delivered  for  our  offences,  and  raised  again  for 
our  justification." 

Christ,  as  the  head  of  every  man — the  second 
Adam,  was  delivered  by  the  Father,  and  we  in  him 
as  the  members  of  his  body,  to  suffer,  die,  and 
that  we  might  also  rise  in  him  to  immortality  and 
glory,  in  the  presence  of  God.  Such  is  the  right- 
eousness in  which  Abraham  believed,  and  of  which 
he  was  assured  by  his  faith  in  Christ. 

Thus  was  Abraham  the  father  of  the  faithful — 
the  father  of  us  all,  who  believe  in  Christ  as  he  be- 
lieved,— who  believe  the  gospel  which  God  preach- 
ed to  him,  viz. :  "  that  in  his  seed  all  nations  should 
be  blessed." 

We  have  no  example  on  record  of  faith  in  God, 
so  perfect,  so  high,  and  holy,  as  that  of  Abraham. 
The  Jew  may  justly  glory  in  his  descent  from  such 
a  progenitor;  and  the  Gentile,  in  his  adoption  into 
the  same  family  by  the  incarnation  of  Christ;  aud 


VERSUS  POPULAR  THEOLOGY.       107 

both  may  attain  to  tlie  highest  earthly  happiness 
and  honor,  by  emulating  the  same  faith. 

Chap.  5.  "Therefore  being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus 
Christ.  By  whom  also  we  have  access  by  faith 
into  this  grace  wherein  we  stand,  and  rejoice  in 
the  hope  of  the  glory  of  God."— Ys.  1,  2.  In  v.  1, 
we  are  said  to  be  justified  by  faith.  This  is  one 
of  the  many  instances,  as  before  mentioned,  where 
faith,  is  put  for  the  truth  on  which  it  is  founded, 
viz. :  the  gospel  of  our  salvation,  our  obedience, 
suffering,  death  and  resurrection,  iu  and  through 
Christ.  That  such  is  the  fact  is  perfectly  clear, 
from  V.  2,  which  shows,  that  we  have  access  into 
the  grace  of  God,  (which  grace  is  our  justification 
and  acceptance  with  him)  by  Jesus  Christ,  and 
that  we  enjoy  the  assurance  of  such  justification 
and  acceptance,  b}^  our  faith  or  belief  that  it  is  so. 

Ys.  3,  -i,  show  that  the  result,  or  fruit  of  our 
faith,  or  behef,  that  we  are  thus  made  accepted  in 
Christ,  is  that  we  glory  in  tribulation,  because  it 
worketh  patience,  and  experience,  or  wisdom,  to 
perceive  that  patient  suffering  is  promotive  of  obe- 
dience, and  more  perfect  acquiescence  in  the  will 
of  God,  and  consequently,  of  hope  or  confidence 
in  his  wisdom  and  goodness. 

"And  hope  maketh  not  ashamed:  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Ghost  which  is  given  unto  us." — V.  5.  Our 
hope  and  confidence  in  God's  love  to  us  is  well 
founded  and  will  not  disappoint  us,  "for  his  love 


108  PRIMITIVE   CHPJSTIAXITY 

is  shed  abroad  in  our  hearts  b}^  the  Holy  Ghost 
which  is  given  unto  us."  We  have  a  spiritual 
assurance,  an  assurance  in  our  minds  given  us,  of 
Grod's  love  as  manifested  in  Christ,  begetting  or 
creating  in  us,  love  to  God  :  which  love  is  the  Holy 
Ghost  or  spirit  of  Christ.  ISTot  the  Holy  Ghost 
given  with  miraculous  powers,  as  I  have  heretofore 
shown  was  given  only  in  a  few  instances.  The 
spirit  of  love  to  God  and  our  fellow  men,  is  the 
spirit  of  Christ,  and  is  therefore  no  other  than  the 
Holy  Ghost. 

"  For  when  we  were  yet  without  strength,  in  due 
time  Christ  died  for  the  ungodly." — Y.  6. 

A  further  proof  of  God's  love  to  us  in  Christ  is, 
that  "  while  we  were  yet  without  strength,"  help- 
less, sinful,  morally  dead,  "Christ  died  for  the 
ungodly,"  all  sinners.  "  For  scarcely  for  a  righteous 
man  will  one  die :  yet  peradventure  for  a  good 
man  some  would  even  dare  to  die.  But  God  com- 
mendeth  his  love  toward  us,  in  that  while  we  were 
yet  sinners,  Christ  died  for  us." — Ys.  7,  8. 

The  argument  here  is,  that  God's  love  and  ten- 
der mercy  to  us,  is  as  much  greater  than  that  which 
is  ever  found  in  any  human  being,  as  he  is  greater 
than  we  are. 

"Much  more  then,  being  now  justified  by  his 
blood,  we  shall  be  saved  from  wrath  through  him. 
For  if  when  we  were  enemies,  we  were  reconciled 
to  God  by  the  death  of  his  Son ;  much  more  being 
reconciled,  we  shall  be  saved  by  his  life." — Ys.  9, 
10. 


VEKSUS  POPULAR  THEOLOGY.       109 

"  Being  justified  bj  his  blood."  Justification  by 
the  blood  of  Christ,  consists  (as  heretofore  illus- 
trated) in  a  participation  in  his  sufferings,  as  mem- 
bers of  his  body.  The  humanity  existing  in  the 
second,  as  in  the  first  Adam,  constituent  members 
of  his  body,  his  obedience,  sufferings,  and  death, 
were  necessarily  ours.  His  blood  is  usually  put 
for  his  death,  or  the  evidence  of  it — the  evidence, 
that  the  humanity  in  its  flesh  and  blood  constitu- 
tion, died  with  him  on  the  cross.  That  it  (the 
humanity)  might  also  rise  in  him  from  the  dead, 
and  be  presented,  holy  and  without  spot  or  blem- 
ish, in  the  presence  of  God.  Such  is  justification, 
righteousness,  and  reconciliation,  in  and  through 
Christ.  Thus  is  Christ,  the  propitiation  for  the 
sins  of  the  whole  world ;  and  thus  did  God  in 
Christ  reconcile  the  world  unto  himself.  Such  is 
the  new  covenant  which  God  made  in  and  through 
Christ,  with  the  world — the  humanity  ;  and  such 
is  the  gospel  of  God  our  Saviour,  and  the  pro- 
clamation of  it  is  the  pardon,  the  "  blotting  out, 
and  the  remission  of  the  sins"  of  the  world,  "  that 
they  may  be  remembered  no  more  forever." 

"And  not  only  so,  but  we  also  joy  in  God 
through  our  Lord  Jesus  Christ,  by  whom  we  have 
now  received  the  atonement." — Y.  11.  We  be- 
lievers, especially  Jewish  believers,  joy  in  God,  that 
we  have  now  received  the  atonement — the  recon- 
ciliation— the  perfect  righteousness,  in  and  through 
our  Lord  Jesus  Christ,  which  was  prefigured  in 
the  offerings  and  sacrifices  under  the  law.    "  Where- 


110  PRIMITIVE   CHRISTIANS  ITY 

fore  as  by  one  man  sin  entered  into  tlie  world,  and 
death  by  sin :  and  so  death  passed  upon  all  men, 
for  that  all  have  sinned." — Y.  12.  "  Wherefore  as 
by  one  niao.''  The  illustration  and  argument  in 
proof  of  the  atonement,  the  reconcihation  and  jus- 
tification of  the  world,  in  and  by  Christ,  is  here 
continued,  by  showing-  that  the  relation  of  the 
humanity,  both  to  the  first  and  second  Adam,  is 
identically  the  same ;  that  of  the  members  of  the 
bod}^  to  the  head  instituting  a  comparison  between 
them,  in  elucidation  of  the  natural  and  necessary 
results  and  effects  of  the  seminal  existence  of  the 
race  in  each. 

By  one  man,  sin  entered  into  the  world — into 
the  whole  nature  and  mass  of  human  existence; 
and  so  death — moral  death,  guilt,  and  condemna- 
tion, passed  upon  all  men — for  that  all  have  sinned, 
inasmuch  as  the  members  of  the  body  necessarily 
sin  with  the  head. 

"  For  until  the  law,  sin  was  in  the  world  :  but 
sin  is  not  imputed  when  there  is  no  law." — Y.  18. 
This,  and  the  four  following  verses,  are  a  paren- 
thesis. I  shall  however  treat  them  as  though  they 
were  not  so  marked. 

"  But  sin  is  not  imputed  when  there  is  no  law." 
Although  there  was  then  no  written  law  imputing 
or  condemning  sin  and  transgression,  yet  its  efi'ects 
were  the  same  (moral  death)  to  the  humanity, 
whether  committed  in  mass,  after  the  similitude  of 
their  transgression  in  Adam,  or  individually  and 
personally,  as  is  shown  in  the  next  verse,  viz. : 


VERSUS  POPULAR  THEOLOGY.       Ill 

"  Kevertheless,  death  reigned  from  Adam  to 
Moses,  even  over  them  that  had  not  sinned  after 
the  similitude  of  Adam's  transgression,  who  is  the 
figure  of  him  that  was  to  come." — Y.  14.  As 
above  remarked,  on  v.  13,  the  simihtude  of  Adam's 
transgression,  is  the  transgression  of  the  whole 
mass  of  the  humanity  in  him,  their  head  ;  and  the 
effect,  both  of  that  and  individual  transgression,  is 
the  same — moral  death. 

"Who  is  the  figure  of  him  that  was  to  come." 
This  is  a  testimon}^  of  infinite  moment ;  from  its 
true  import  we  may  deduce  the  true  relation  of  the 
humanity  to  the  Deity.  Thus,  Adam,  who  was 
God's  earthly  son,  was  constituted  the  head  of  the 
human  nature — the  whole  human  race  existing  iii 
him,  constituting  the  body  of  which  he  was  the 
head.  He  (Adam)  is  here  declared  to  be  the  figure 
of  him  (the  Son  of  God)  which  was  to  come.  He, 
too,  (the  Son  of  God)  must  then  have  been  con- 
stituted in  like  manner  the  head  of  a  spiritual  na- 
ture—of a  race  of  spiritual  beings,  existing  in  him, 
of  the  same  nature  as  his,  constituting  the  spiritual 
body  of  which  he  was  the  head. 

Thus  is  manifest  a  perfect  likeness  in  the  rela- 
tion of  the  members  to  their  head,  as  existing  in 
Adam  and  in  Christ.  Now  the  scriptures  hereto- 
fore quoted,  abundantly  show  that  God  created  all 
things  by  and  for  his  spiritual  Son,  whom  he  ap- 
pointed heir  of  all  things  so  created ;  consequently 
Adam  and  his  posterity  was  his  (Christ's)  inherit- 
ance, "the  children  which  God  gave  him."     And 


112  PRIMITIVE   CHRISTIANITY 

tliat  there  might  be  a  perfect  union  of  the  earthly 
and  spiritual  posterity,  the  earthly  were  created  in 
the  image  and  likeness  of  Grod — created  in  union, 
or  united  in  creation,  each  of  the  human  with  a 
member  of  the  spiritual  nature  or  body  of  Christ. 
Thus  are  the  attributes  of  a  man  (as  before  stated) 
a  human  soul  and  body  derived  from  Adam,  and 
an  immortal  spirit  derived  from  Christ,  and  there- 
fore in  the  image  of  God ;  he  (Christ)  being  the 
express  image  of  t'nc  Father. 

"  But  not  as  the  oSbnce,  so  also  is  the  free  gift. 
For  if  through  the  offence  of  one  many  be  dead, 
much  more  the  grace  of  Grod,  and  the  gift  by  grace, 
which  is  by  one  man,  Jesus  Christ,  hath  abounded 
unto  many.  And  not  as  it  was  by  one  that  sinned, 
so  is  the  gift :  for  the  judgment  was  by  one  to 
condemnation,  but  the  free  gift  is  of  many  offences 
unto  justification.  For  if  by  one  man's  offence 
death  reigned  by  one  ;  much  more  they  which  re- 
ceive abundance  of  grace,  and  of  the  gift  of  right- 
eousness, shall  reign  in  life  by  one,  Jesus  Christ." — 
Ys.  15,  16,  17. 

"But  not  as  the  offence,  so  also  is  the  free  gift." 
But  we  are  not  to  infer  from  the  perfect  likeness 
of  our  relation  to  Adam,  and  to  Christ,  that  we 
receive  in  the  latter  no  more  than  we  lost  in  the 
former. 

For  though,  by  reason  of  one  offence  in  Adam, 
many — the  many  in  the  one — are  guilty  and  con- 
demned— morally  dead.  Yet  the  grace  of  God  in 
Christ  is  much  more  abounding,  much  more  than 


VERSUS  POPULAR  THEOLOGY.       113 

commensurate  with  the  direful  effects  of  that  trans- 
gression, inasmuch  as  it  proclaims  the  pardon  and 
remission  of  all  individual  sins,  of  all  generations. 

"  And  not  as  it  was  by  one  that  sinned,  so  is  the 
gift."  And  not  as  was  our  condemnation  in  Adam 
for  one  offence  only,  so  is  our  pardon  in  Christ ; 
for  in  the  former  we  were  condemned  for  one  sin, 
but  in  the  latter  Ave  have  full  and  free  pardon  for 
all  sins  of  all  men. 

"For  if  by  one  man's  offence,  death  reigned  by 
one,  much  more  they  which  receive  abundance  of 
grace,  and  of  the  gift  of  righteousness  shall  reign 
in  life,  by  one,  Jesus  Christ."  "For  if  by  one 
man's  offence,"  moral  death  "reigned  over"  all,  in 
and  by  one  (Adam),  "  much  more  they  which  re- 
ceive abundant  grace,"  mercy  and  pardon,  and  of 
righteousness  in  and  through  Jesus  Christ,  shall 
reign  in  immortal  life  and  glory  by  him. 

"Therefore,  as  by  the  offence  of  one,  judgment 
came  upon  all  men  to  condemnation  ;  even  so  by 
the  righteousness  of  one,  the  free  gift  came  upon  all 
men  unto  justification  of  life.  For  as  by  one  man's 
disobedience  many  were  made  sinners,  so  by  the 
obedience  of  one  shall  many  be  made  righteous." — 
Ys.  18,  19.  Y.  18  refers  back  to  v.  12,  and  argues 
that  as  all  sinned  in  Adam,  for  which  sin  judgment 
came  upon  all  to  condemnation,  even  so  all  men 
obtained  righteousness  in  Christ  unto  justification 
of  life.  He,  Paul,  illustrates  further,  in  v.  19,  the 
doctrine  of  the  many  in  the  one,  both  in  Adam 
and  in  Christ. 


114  PRIMITIVE   CHRISTIANITY 

"Moreover,  the  law  entered,  tliat  the  offence 
might  abound.  But  where  sin  abounded,  grace 
did  much  more  abound :  that  as  sin  hath  reigned 
unto  death,  even  so  might  grace  reign,  through 
righteousness,  unto  eternal  life,  bj  Jesus  Christ 
our  Lord."— Ys.  20,  21. 

"  Moreover,  the  law  entered,  that  the  offence 
might  abound."  Eather  that  condemnation  for 
the  offence  might  abound,  being  inclusive  of  indi- 
vidual as  well  as  original  transgTessions.  But 
grace  superabounded  over  all. 

"That  as  sin  hath  reigned  unto  death" — unto 
condemnation — even  so  might  grace  reign,  through 
the  righteousness  of  Christ,  unto  eternal  life  in 
him. 

Chap.  6.— "What  shall  we  say  then  ?  Shall  we 
continue  in  sin,  that  grace  may  abound  ?  God 
forbid.  How  shall  we,  that  are  dead  to  sin,  live 
any  longer  therein  ?  Know  you  not,  that  so  many 
of  us  as  were  baptized  into  Jesus  Christ  were  bap- 
tized into  his  death?  Therefore,  we  are  buried 
with  him  by  baptism  into  death :  that  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the 
Father,  even  so  we  should  walk  in  newness  of  life." 
— Ys.  1,  2,  3,  4. 

"What  shall  we  say  then?"  Shall  we  who  are 
brought  to  the  knowledge  of  the  infinitely  forgiv- 
ing mercy  and  love  of  God  in  and  through  Christ, 
and  responding  to  that  love,  and  consequent!}- 
hating  sin,  or  being  dead  to  it,  live  any  longer 


VERSUS  POPULAR  THEOLOGY.       115 

therein  ?  Certainly  not :  the  goodness  of  God 
leadeth  us  to  repentance. 

"Know  you  not"  that  as  many  of  us  as  have 
believed,  and  were  baptized  in  the  name  of  Christ, 
thereby  expressly  avowed  our  belief  that  we  were 
immersed  with  him  in  his  death  ? 

Therefore,  as  we  beUeve  that  we  were  baptized 
into  Christ's  death,  and  that  in  him  we  were  raised 
up  from  the  dead,  by  the  glory  or  power  of  the 
Father,  to  immortality  and  glory,  even  so  we 
should  live  a  holy  life— a  life  of  love  to  God  and 
man. 

"  For  if  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  like- 
ness of  his  resurrection."— Y.  5.  "  For  if  we 
were  planted  together  with  him"  in  death,  we  shall 
certainly  be,  like  him,  in  the  resurrection,  perfect 
in  love  and  holiness. 

Knowing  this,  that  our  old  man  is  crucified  with 
him,  that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin  ;  for  he  that  is 
dead  is  freed  from  sin. — Ys.  6,  7, 

"  Knowing  this,  that  our  old  man,"  the  Adamic 
flesh  and  blood  constitution  (which  the  Son  of 
God  assumed  in  the  person  of  the  son  of  Mary), 
was  crucified,  that  the  body  of  sin— the  origin 
and  cause  of  it — might  be  destroyed ;  that  we,  the 
members  of  that  body,  might  henceforth,  in  Christ's 
spiritual  and  glorious  body,  be  holy  and  sinless; 
"for  he  that  is  dead  is  freed  from  sin,"  because 
freed  from  the  body  in  which  it  can  alone  exist. 


116  PRIMITIVE   CHRISTIANITY 

ISTow  if  we  be  dead  with  Christ,  we  believe  that 
we  shall  also  live  with  him,  knowing  that  Christ 
being  raised  from  the  dead,  dieth  no  more  :  death 
hath  no  more  dominion  over  him.  For  in  that  he 
died,  he  died  unto  sin  once ;  but  in  that  he  liveth, 
he  liveth  unto  God.— Ys.  8,  9,  10. 

ISTow  if  we  died  in  Christ,  we  believe  that  we 
were  also  raised  in  him  to  immortality  and  glory, 
"  knowing  that  Christ  being  raised  from  the  dead, 
dieth  no  more :  death  hath  no  more  dominion  over 
him;"  for  in  that  he  died  unto  sin  once,  in  the 
nature  and  body  of  the  humanity  which  he  as- 
sumed— in  which  nature  he  suffered,  obeyed,  re- 
sisted, and  so  condemned  sin  in  the  flesh — he  died 
in  the  flesh  and  blood  constitution,  that  in  him 
the  humanity  might  live  unto  God — in  the  pre- 
sence and  glory  of  God. 

"  Likewise  reckon  ye  also  yourselves  to  be  dead 
indeed  unto  sin,  but  alive  unto  God  through  Jesus 
Christ  our  Lord."— Y.  11. 

"  Likewise  reckon  ye  also  yourselves"  as  having 
died,  really  and  truly,  unto  sin,  in  Christ,  and  in 
him  also  as  alive  unto  God. 

"Let  not  sin,  therefore,  reign  in  your  mortal 
body,  that  ye  should  obey  it  in  the  lusts  thereof. 
Neither  yield  ye  your  members  as  instruments  of 
unrighteousness  unto  sin ;  but  yield  yourselves 
unto  God,  as  those  that  are  alive  from  the  dead." 
— Ys.  12,  13. 

"  Let  not  sin,  therefore,  reign  in  your  mortal 
body."    By  a  sinful  indulgence  of  its  lusts,  neither 


VEESUS  POPULAR  THEOLOGY.       117 

yield  your  members  to  its  dominion  or  power,  but 
devote  tbem  wholly  to  God,  "as  those  who  are 
alive  to  him." — Y.  14.  "  For  sin  shall  not  have  do- 
minion over  you  ;"  for  though  you  are  still  in  the 
sinful  flesh  and  blood  constitution  (individually), 
yet  you  are  not  so,  as  existing  in  Christ,  for  in 
him  that  constitution  is  crucified  and  is  dead, 
and  you  are  therefore  in  and  by  him  freed  from 
its  power  over  you,  and  consequently  not  under 
the  law — the  condemnation  of  the  law ;  but  ye 
are  under  the  covenant  of  grace — the  gospel,  pro- 
claiming the  pardon  and  remission  of  all  sin,  in 
and  through  Christ. 

"What  then?  shall  we  sin  because  we  a.re  not 
under  the  law,  but  under  grace  ?  God  forbid. 
Know  ye  not,  that  to  whom  ye  yield  yourselves 
servants  to  obe}^,  his  servants  ye  are  to  whom  ye 
obey,  whether  of  sin  unto  death  or  of  obedience 
unto  righteousness?" — Ys.  15,  16. 

What  then  ?  Shall  we  sin  because  we  have  no 
fear  of  condemnation  by  the  law,  but  are  under 
the  covenant  of  grace,  proclaiming  pardon  and  the 
remission  of  all  sin,  in  and  through  Christ  ?  God 
forbid.  Know  you  not  that  if  you  obey  your  sin- 
ful lusts,  you  are  servants  of  sin  ;  and  vice  versa., 
that  if  you  obey  Christ,  you  are  servants  to  him, 
and  under  the  highest  obligation  to  live  unto  him. 

"  But  God  be  thanked,  that  ye  were  the  servants 
of  sin ;  but  ye  have  obeyed  from  the  heart  that 
form  of  doctrine  which  was  delivered  you." — Y.  17. 

"Ye  were  thus  the  servants  of  sin,  but  God  be 


118  PEIMITIVE   CHRISTIANITY 

thanked  tliat  ye  have  obeyed'' — believed  the  gos- 
pel, and  "your  faith  works  by  love,  and  purifies 
the  heart." 

"  Being  then  made  free  from  sin,  ye  became  the 
servants  of  righteousness.  I  speak  after  the  man- 
ner of  men,  because  of  the  infirmity  of  your  flesh  ; 
for  as  ye  have  yielded  your  members  servants  to 
uncleanness  and  to  iniquity  unto  iniquity,  even  so 
now  yield  your  members  servants  to  righteousness 
unto  holiness ;  for  when  ye  were  the  servants  of 
sin,  ye  were  free  from  righteousness." — Ys.  18, 19, 20. 

"  Being  then  made  free  from  sin,"  in  Christ,  ac- 
cording to  your  faith  in  the  gospel,  the  fruit  of 
that  faith  was  a  holy  life,  and  you  became  ser- 
vants of  righteousness. 

I  speak  after  this  manner,  knowing  the  infir- 
mity of  the  flesh,  its  proneness  to  sin,  that  you 
may  resist  temptation  and  mortify  the  deeds  of 
the  flesh. 

"  What  fruit  had  ye,  then,  in  those  things  where- 
of ye  are  now  ashamed  ?  for  the  end  of  those  things 
is  death.  But  now  being  made  free  from  sin,  and 
become  servants  to  God,  ye  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life.  For  the 
wages  of  sin  is  death ;  but  the  gift  of  God  is  eter- 
nal life,  through  Jesus  Christ  our  Lord." — Ys.  21, 
22,  23. 

"  For  when  je  were  the  servants  of  sin,"  obey- 
ing your  sinful  lusts,  "  ye  were  free  from  righteous- 
ness"— were  not  governed  by  the  spirit  of  the  gos- 
pel. 


VERSUS  POPULAR  THEOLOGY.       119 

"  What  fruit  had  ye  then  ?"  what  were  the  effects 
of  the  sinful  life  of  which  ye  are  now  ashamed? 
The  certain  effect  of  sin  is  death— moral  death. 
But  now,  being  made  free  from  sin  in  and  through 
Christ,  and  become  practically  the  servants  of  God, 
living  a  life  of  faith  and  godliness,  you  have  the 
enjoyment  of  spiritual  life  ;  for  the  gift  of  God  is 
eternal  or  spiritual  life,  through  our  Lord  Jesus 
Christ,  or  through  our  faith  in  him. 

Chap.  7.  "  Know  you  not,  brethren  (for  I  speak 
to  them  that  know  the  law),  how  that  the  law 
hath  dominion  over  a  man  as  long  as  he  liveth  ? 
For  the  woman  which  hath  an  husband,  is  bound 
by  the  law  of  her  husband  so  long  as  he  liveth ; 
but  if  the  husband  be  dead,  she  is  loosed  from 
the  law  of  her  husband.     So  then  if  while  her 
husband  liveth,  she  be  married  to  another  man, 
she  shall  be  called  an  adultress  ;  but  if  her  hus- 
band be  dead,  she  is  free  from  that  law,  so  that  she 
is  no  adultress,  though  she  be  married  to  another 
man.     Therefore,  my  brethren,  ye  also  are  become 
dead  to  the  law  by  the  body  of  Christ,  that  ye 
should  be  married  to  another,  even  to  him  who  is 
raised  from  the  dead,  that  we  should  bring  forth 
fruit  unto  God.     For  when  we  were  in  the  flesh, 
the  motions  of  sins,  which  were  by  the  law,  did 
work  in  our  members  to  bring  forth  fruit  unto 
death.     But  now  we  are  delivered  from  the  law, 
that  being  dead  wherein  we  were  held,  that  we 
should  serve  in  newness  of  spirit,  and  not  in  the 
oldness  of  the  letter.— Ys.  1,  2,  3;  4,  5,  6. 


120  PRIMITIVE   CHRISTIANITY 

These  six  verses  are  a  clear  and  beautiful  illus- 
tration of  the  entire  release  of  the  Jewish  belie- 
vers from  all  causes  of  fear  or  condemnation  for 
having  embraced  the  gospel,  and  also  of  the  happy 
union  of  believers  to  Christ,  by  faith,  and  of  their 
participation  in  his  resurrection  from  the  dead  ; 
by  which  new  alliance  a  new  obligation  devolved 
upon  them,  which  was  to  bring  forth  fruit  unto 
God — to  serve  him  in  newness  of  spirit,  and  not 
in  the  oldness  of  the  letter — to  serve  him  from  a 
new  principle,  and  a  new  spirit,  which  is  a  spirit 
of  love  to  God  and  our  fellow-men. 

"  For  when  we  were  in  the  flesh"  (which  term, 
as  we  learn  from  v.  6,  means  to  be  under  the  law), 
"the  motions  of  sins  which  were  by  the  law" — 
the  condemnation  for  sin  by  the  law — did  bring- 
forth  fruit  in  us  unto  death,  moral  death.  But 
now  we  are  delivered  from  that  condemnation,  the 
law  being  dead,  inoperative :  its  demands  are  ful- 
filled by  us  in  Christ. 

What  shall  we  say,  then  ? — is  the  law  sin  ?  God 
forbid.  Nay,  I  had  not  known  sin  but  by  the  law, 
for  I  had  not  known  lust  except  the  law  had  said 
thou  shalt  not  covet.  But  sin,  taking  occasion  by 
the  commandment,  wrought  in  me  all  nianner  of 
concupiscence ;  for  without  the  law  sin  was  dead, 
for  I  was  alive  without  the  law  once,  but  when 
the  commandment  came,  sin  revived  and  I  died : 
and  the  commandment  which  was  ordained  to  life, 
I  found  to  be  unto  death ;  for  sin,  taking  occasion 


VERSUS  POPULAR  THEOLOGY.       121 

by  the  commandment,  deceived  me,  and  by  it  slew 
me.— Vs.  7,  8,  9,  10,  11. 

"What  shall  we  say,  then? — is  the  law  sin?" 
Shall  we  then  say  that  the  law  is  unjust  in  its 
requirements,  and  promotive  of  evil  ?  Certainly 
not.  Its  office  is  to  give  us  the  knowledge  of 
sin  ;  it  is  therefore  crood. 

"  But  sin,  taking  occasion  by  the  commandment, 
wrought  in  me  all  manner  of  concupiscence  " — dis- 
covered to  me  my  guilt ;  without  which,  that  guilt 
would  have  been  unperceived  : 

"  For  I  (personating  the  Jewish  nation)  was 
alive," — unconscious  of  condemnation  before  the 
law  was  given;  like  other  nations,  whom  ''God 
suffered  to  walk  in  their  own  way."  ''But  when 
the  commandment  came,  sin  revived,  and  I  died:" 
the  condemnation  of  the  law  was  moral  death. 
"  For  sin,  taking  occasion  by  the  commandment, 
deceived  me,  and  by  it  slew  me." 

For  sin — lust — beguiled  me,  and  brought  me 
under  the  condemnation  of  the  law  : 

Wherefore  the  law  is  holy,  and  the  command- 
ment holy  and  just  and  good.  Was,  then,  that 
which  is  good  made  death  unto  me  ?  God  forbid. 
But  sin,  that  it  might  appear  sin  working  death  in 
me  by  that  which  is  good ;  that  sin,  by  the  com- 
mandment, might  become  exceeding  sinful.  For 
we  know  that  the  law  is  spiritual,  but  I  am  carnal, 
sold  under  sin.— Ys.  12,  18,  14.  Verses  12,  13, 
need  no  further  explanation  than  is  given  of  the 
preceding  verses,  which  are  of  similar  import 
6 


122  PRIMITIVE    CHRISTIANITY 

''  For  the  law  is  spiritual,  but  I  am  carnal,  sold 
under  sin."  The  law  is  spiritual  and  hoh-,  and 
requires  holiness  of  disposition  and  life  ;  but  I  am 
depraved — sold  under  sin — naturally — necessarily 
prone  to  sin  : 

"For  that  which  I  do,  I  allow  not;  for  what  I 
would,  that  do  I  not ;  for  what  I  hate,  that  do  I. 
If,  then,  I  do  that  which  I  would  not,  I  consent 
unto  the  law  that  is  good.  Now,  then,  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me  ;  for 
I  know  that  in  me  (that  is,  in  my  flesh,)  dwelleth 
no  good  thing ;  for  to  will  is  present  with  me ; 
but  how  to  perform  that  which  is  good,  I  find  not : 
for  the  good  that  I  would,  I  do  not ;  but  the  evil 
which  I  would  not,  that  I  do.  ISTow,  if  I  do  that 
I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me.  I  find,  then,  a  law,  that  when  I 
would  do  good,  evil  is  present  with  me ;  for  I  de- 
light in  the  law  of  God,  after  the  inward  man  :  but 
T  see  another  law  in  my  members  warring  against 
the  law  of  my  mind,  and  bringing  me  into  cap- 
tivity to  the  law  of  sin  which  is  in  my  members," 
— Vs.  15  to  23,  inclusive. 

The  argument  in  these  verses  shows  very  clearly 
the  purity  of  the  divine  law,  and  also  the  existence 
in  every  man  of  a  spiritual  nature,  in  perfect  con- 
formity with  its  holy  requirements,  which  is  to 
love  righteousness  and  hate  iniquity ;  but  not  en- 
dowed in  the  present  mode  of  being,  with  power 
fully  to  overcome  and  subject  the  lusts  of  the  flesh 
to  its  will  or  the  law  of  its  being ;  which  spiritual 


VERSUS   POPULAR   THEOLOGY.  123 

existence  is  called  in  verse  22  the  inward  man,  and 
in  verse  23  the  law  of  the  mind,  in  contradistinc- 
tion from  the  law  in  the  members— the  latter  con- 
stantly warring  against  the  former,  and  bringing  it 
into  captivity  to  sin ;  which  inward  man  and  law 
of  the  mind,  existing  in  every  man,  is  agreeable  to 
many  other  scripture  testimonies,  such  as  "  Christ 
in  you  the  hope  of  glory."— Col.  1  :  27.  "That 
was  the  true  light  which  lighteth  every  man  that 
Cometh  into  the  world."— John  1:9.  "  These  show 
the  work  of  the  law  written  in  their  hearts."— 
Eom.  2  :  15. 

"  0  wretched  man  that  I  am  !  who  shall  deliver 
me  from  the  body  of  this  death  ?"— Y.  24.  ''  Who 
shall  deliver  or  redeem  me  from"  the  flesh  and 
l3lood— the  Adamic  constitution— from  its  law  of 
sin  and  death— from  its  guilt  for  transgression, 
both  original  and  actual? 

I  thank  God,  through  our  Lord  Jesus  Christ,  so 
then  with  the  mind  I  myself  serve  the  law  of  God ; 
but  with  the  flesh,  the  law  of  sin.— Y.  25. 

"  I  thank  God  for  redemption  from  the  body  of 
sin  and  death,  and  from  the  condemnation  of  the 
law,  for  sin  and  transgression  through  our  Lord 
■  Jesus  Christ.  So,  then,  I  with  the  mind,  the  in- 
ward man,  serve,  obey  the  law  of  God,  though 
while  in  the  flesh,  I  am  still  subject  to  its  in- 
firmities." 

Chap.  8.— There  is  therefore  now  no  condemna- 
tion to  them  which  are  in  Christ  Jesus,  who  walk 
not  after  the  flesh,  but  after  the  spirit.     For  the 


124  PRIMITIVE    CHRISTIANITY 

law  of  the  spirit  of  life  in  Christ  Jesus,  hath  made 
me  free  from  the  law  of  siu'  and  death  ;  for  what 
the  law  could  not  do  in  that  it  was  weak  through 
the  flesh,  Grod  sending  his  own  Son  in  the  likeness 
of  sinful  flesh,  and  for  sin  condemned  sin  in  the 
flesh,  that  the  righteousness  of  the  law^might  be 
fulfilled  in  us  who  walk  not  after  the  flesh,  but 
after  the  spirit. — Y.  1,  2,  8,  4. 

"  There  is  therefore  now"  (in  the  gospel  Church 
state,  or  state  of  faith,)  "  no  condemnation"  to  be- 
lievers, for  thev  trust  in  the  righteousness  and 
justification  which  the}^  have  in  Christ,  and  not  in 
the  works  of  the  law — not  in  their  own  works. 

"  For  the  law  of  the  spirit  of  life  in  Christ" — the 
perfect  obedience  of  Christ,  our  head,  has  made  us 
free  from  the  law  of  sin,  and  the  condemnation  of 
the  law  for  sin,  which  is  death.  "  For  what  the 
law  could  not  do  " — what  our  obedience  to  the  law 
could  not  do,  because  of  our  inability  to  obey  it 
perfectl}^  in  our  earthly  head.  "  Grod  sending  his 
own  Son  in  the  likeness  of  sinful  flesh "  that  he 
might  condemn  sin — resist  all  temptation  in  the 
flesh — in  the  humanity — of  which  he  became  the 
head,  and  in  it  to  suffer,  obey,  die,  and  rise  from 
the  dead  to  immortality  and  glory. 

''  That  the  righteousness  of  the  law  " — which  it 
required,  might  be  fulfilled  in  us,  who  walk  not 
after  the  flesh,  who  trust  not  in  our  own  righteous- 
ness, but  in  our  obedience  in  Christ. 

For  they  that  are  after  the  flesh,  do  mind  the 


VERSUS  POPULAR  THEOLOGY.       125 

things  of  tlie  flesh ;  but  they  that  are  after  the 
spirit,  the  things  of  the  spirit. — Y.  5. 

Those  who  adhere  to  the  fleshly  ordinances  of  a 
worldly  sanctuary — mind — look  to  the  observance 
of  those  ordinances  for  justification  ;  but  those  who 
trust  in  the  obedience,  suffering,  death,  and  resur- 
rection of  Christ,  look  to  those  things  for  justifica- 
tion and  salvation : 

For  to  be  carnally  minded  is  death ;  but  to  be 
spiritually  minded  is  life  and  peace. — Y.  6. 

To  be  carnally  minded — to  trust  in  your  own 
works — is  to  continue  in  a  state  of  condemnation. 
But,  to  be  spiritually  minded — to  believe  and  trust 
in  Christ — is  life  and  peace. 

''  Because  the  carnal  mind  is  enmity  against  God  ; 
for  it  is  not  subject  to  the  law  of  Grod :  neither,  in- 
deed, can  be." 

The  carnal,  the  self-righteous  mind,  is  enmity 
against — is  opposed  to  God's  righteousness,  which 
he  has  given  us  in  Christ — is  not  subject — not  obe- 
dient to  it ;  neither  indeed  can  it  be  while  in  un- 
belief 

"  So,  then,  they  that  are  in  the  flesh  cannot  please 
God." — Y.  8.  So,  then,  they  that  trust  in  the  works 
of  the  law,  cannot  thereby  find  acceptance  with 
God. 

"  But  ye  are  not  in  the  flesh,  but  in  the  spirit,  if 
so  be  that  the  spirit  of  God  dwell  in  you.  Now, 
if  any  man  have  not  the  spirit  of  Christ,  he  is  none 
of  his.  And  if  Christ  be  in  you,  the  body  is  dead 
by  reason  of  sin,  but  the  spirit  is  life,  because  of 


126  PRIMITIVE    CHBISTL^'ITY 

righteoiisness ;  but  if  the  spirit  of  him  that  raised 
up  Jesus  from  the  dead,  dwell  in  you,  he  that 
raised  up  Christ  from  the  dead,  shall  also  quicken 
your  mortal  bodies  by  his  spirit  that  d^Yelleth  in 
you."— Ys.  9,  10,  11. 

"  But  ye  are  not  in  the  flesh" — under  the  law — 
''but  in  the  spirit" — in  the  faith  of  the  gospel — 
"  if  so  be  that  the  spirit  of  God" — the  love  of  God 
as  revealed  in  Christ — "dwell  in  you."  "ISTow  if 
any  man  have  not"  that  spirit,  he  is  no  disciple  of 
Christ. 

''  And  if  Christ  be  in  you,  the  body  is  dead,  be- 
cause of  sin."  "If  Christ  be  in  you,"  although 
the  body  is  in  a  state  of  moral  death,  by  reason  of 
its  proneness  to  sin,  yet  the  spirit,  the  inward  man, 
is  life — is  love  to  God,  and  his  fellow-men. 

But  if  the  spirit  of  him  that  raised  up  Jesus 
from  the  dead  (the  spirit  of  love)  dwell  in  you,  he 
that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies — shall  spiritually 
strengthen  and  enable  you  to  subdue  and  control 
the  lusts  of  your  mortal  bodies. 

''  Therefore,  brethren,  we  are  debtors  not  to  the 
flesh,  to  live  after  the  flesh.  For  if  ye  live  after 
the  flesh,  ye  shall  die :  but  if  ye,  through  the 
spirit,  do  mortify  the  deeds  of  the  body,  ye  shall 
live."— Vs.  12,  13. 

Therefore,  we  are  debtors — under  obligation 
not  to  live  after  the  lusts  of  the  flesh  ;  for  if  you 
live  in  sin,  you  shall  die :  the  wages  of  sin  is  moral 
death.     But  if,  through  the  spirit,  ye  mortify  the 


VERSUS  POPULAPw  THEOLOGY.       127 

deeds  of  the  bod}^,  ye  shall  live— in  the  enjoy- 
ment of  the  faith  and  hope  of  the  gospel. 

"  For  as  many  as  are  led  by  the  spirit  of  God, 
they  are  the  sons  of  God." — Y.  14. 

"  As  many  as  are  led  by  the  spirit  of  God,  they 
are,"  experimentally,  practically,  the  sons  of  God. 

"  For  ye  have  not  received  the  spirit  of  bon- 
dage again  to  fear  ;  but  ye  have  received  the  spirit 
of  adoption,  whereby  we  cry,  Abba  Father." — 
V.  15. 

For  ye  have  not  received  the  spirit  of  bondage 
and  fear  of  condemnation,  but  ye  have  received 
the  spirit  of  adoption,  of  children,  in  and  through 
Christ,  whereby  we  call  God  our  Father. 

"The  spirit  itself  beareth  witness  with  our 
spirits,  that  we  are  the  children  of  God." — V.  16. 

That  same  spirit  of  filial  love  to  God  as  our 
Father  bears  witness,  is  a  mental  assurance,  of  our 
relation  to  him,  in  and  through  Christ. 

"And  if  children,  then  heirs — heirs  of  God,  and 
joint  heirs  with  Christ,  if  so  be  that  we  suffer  with 
him,  that  we  may  be  glorified  together.  For  I 
reckon  that  the  sufierings  of  this  present  time  are 
not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us." — Ys.  17,  18. 

"If  children,  then  heirs — heirs  of  God,"  and 
joint  heirs  with  Jesus  Christ,  if  so  be  even  though 
we  sufier  while  in  the  present  life  with  him,  or 
like  him,  and  for  his  sake,  we  shall  .also  "  be  glo- 
rified together" — shall  inherit  his  glory.  For  I 
reckon  that  those  sufferings  are  not  worthy  to  be 


128  pet:\[ittve  christiaxtty 

compared  with  tlie  glorj  that  shall  be  revealed  in 
us  in  the  resurrection  state. 

"For  the  earnest  expectation  of  the  creature 
waiteth  for  the  manifestation  of  the  sons  of  God. 
For  the  creature  was  made  subject  to  vanity,  not 
willingly,  but  by  reason  of  him  who  hath  subjected 
the  same  in  hope.  For. the  creation  itself  also  shall 
be  delivered  from  the  bondage  of  corruption  into 
the  glorious  liberty  of  the  children  of  God.  For 
we  know  that  the  whole  creation  groaneth  and 
travaileth  in  pain  together  until  now." — Ys.  19, 
20,  21,  22. 

"For  the  earnest  expectation  of  the  creature 
waiteth  for  the  manifestation  of  the  sons  of  God." 
"  The  earnest  expectation"  of  the  Jewish  people 
waited  for  the  resurrection,  in  and  through  the 
Messiah,  at  his  coming. — Heb.  chap.  11.  The 
apostle  was  addressing  the  Jewish  believers  espe- 
cially, and  therefore  speaks  of  the  earnest  expec- 
tation of  that  people — their  confident  hope  in  a 
glorious  resurrection,  through  the  Messiah.  And 
he  continues  to  speak  of  them  only  in  the  20th 
and  21st  verses;  but  in  v.  22,  of  the  whole  crea- 
tion— thus :  "  For  we  know  that  the  whole  crea- 
tion groaneth  and  travaileth  in  pain  together  until 
now." 

Although  the  hope  of  a  resurrection,  in  and  by 
the  Messiah,  was  enjoyed  by  the  Jews  only,  yet 
an  unconquerable  longing  for  immortality  was  uni- 
versal. 

"  And  not  only  they,  but  we   ourselves   also, 


VEESUS  POPULAR  THEOLOGY.       129 

whicli  have  the  first  fruits  of  the  Spirit,  even  we 
ourselves,  groan  within  ourselves,  waiting  for  the 
adoption,  to  wit,  the  redemption  of  our  body." — 
y.  23. 

And  not  only  they,  but  we  ourselves — believers 
— groan,  ardently  desire,  and  long  for  the  glory 
of  the  resurrection  in  Christ. 

"For  we  are  saved  by  hope.  But  hope  that  is 
seen,  is  not  hope  :  for  what  a  man  seeth,  why  doth 
he  yet  hope  for  ?  But  if  we  hope  for  that  we  see 
not,  then  do  we  with  patience  wait  for  it.  Like- 
wise the  Spirit  also  helpeth  our  infirmities  ;  for  we 
know  not  what  we  should  pray  for  as  we  ought : 
but  the  Spirit  itself  maketh  intercession  for  us 
with  groanings  which  cannot  be  uttered.  And  he 
that  searcheth  the  heart,  knoweth  what  is  the  mind 
of  the  Spirit,  because  he  maketh  intercession  for 
the  saints,  according  to  the  will  of  God." — Ys.  24, 
25,  26,  27. 

"  We  are  saved  by  hope" — we  are  saved  pros- 
pectively ;  we  rejoice  in  anticipation  of  the  glory 
which  is  to  be  revealed  in  us,  and  therefore  with 
patience  wait  for  it. 

"  Likewise  the  Spirit  helpeth  our  infirmities," 
for  we  know  not  what  we  should  pray  for  as  we 
ought.  But  Christ  himself  maketh  intercession 
with  intense  desire  and  unutterable  sympathies, 
for  his  waiting,  hoping  disciples.  And  he  that 
searcheth  the  hearts  (the  Father)  knoweth  the 
mind,  the  intense  desire  of  his  Son,  and  will  grant 
6* 


130  PRIMITIVE   CHRISTIANITY 

his  petition,  because  he  maketh  intercession  for  us 
according  to  his  (the  Father's)  will. 

"  xind  we  know  that  all  things  work  together 
for  good  to  them  that  love  God,  to  them  who  are 
the  called  according  to  his  purpose." — Y,  28. 

And  we  who  are  behevers,'  called  and  chosen 
from  among  our  nation  and  people,  "  according  to 
God's  purpose  and  grace,  according  to  the  election 
of  grace,"  know  that  all  things  shall  work  together 
for  our  good. 

"  For  whom  he  did  foreknow,  he  alsa  did  pre- 
destinate to  be  conformed  to  the  image  of  his  Son^ 
that  he  might  be  the  lirst-born  among  many  breth- 
ren."—Y.  29. 

"For  whom  he  did  foreknow"— foreappoint, 
elect—"  he  also  did  predestinate  to  be  conformed 
to  the  image  of  his  Son"— to  be  like  him  in  spirit, 
in  faith,  and  love — ''  that  he  might  be  the  first-born 
among  many  brethren." 

This  last  clause  of  v.  29,  especially  the  distinc- 
tive appellation — the  first-born — has  an  exceed- 
ingly rich  and  beautiful  significance,  when  illus- 
trated by  referring  to  other  scriptures  with  which 
it  is  in  harmony.  Thus,  Christ  is  the  first-born— 
the  first  and  only  begotten  Son  of  God.— Heb.  1  : 
6 ;  John  1  :  14.  He  is  the  first-born  of  every 
creature. — Col.  1  :  15.  He  is  therefore  heir  of  all 
things— Heb.  1  :  2~of  all  men—the  humanity ; 
the  children  which  God  gave  him — Heb.  2  :  13 — 
they  were  his  by  birth-right. 

Now    that    portion    of    his    inheritaupe    which 


VERSUS  POPrLAR  THEOLOGY.       181 

formed  his  first  visible  kingdom,  was  the  church 
at  Jerusalem,  composed  of  Jewish  believers,  em- 
bracing, as  before  stated,  both  his  own  and  the 
disciples  of  John  the  Baptist.  That  church  was 
"  the  spiritual  Mount  Zion,  the  heavenly  Jerusa- 
lem, the  city  of  the  living  Grod/'  It  was  the  holy 
hill  of  Zion,  on  which  God  set  his  king. — Psa.  2  : 
6.  It  was  over  that  church  which  Christ  ruled, 
as  a  son  over  his  own  house.—  Heb.  3  :  6. 

"  Moreover,  whom  he  did  predestinate,  them  he 
also  called :  and  whom  he  called,  them  he  also 
justified  :  and  whom  he  justified,  them  he  also  glo- 
rified."—Y.  80. 

"  Whom  he  did  predestinate" — a  certain  number 
of  the  Jewish  people — them  he  also,  in  due  time, 
called — designated  by  a  special  illumination,  as  the 
first  fruits  of  the  spirit — of  faith  in  the  Messiah  ; 
not  that  he  loved  them  more  than  others,  but, 
ultimately,  for  their  good  also,  that  they  (the  first 
fruits  of  the  spirit),  the  first  gospel  Church,  might 
be  "  the  light  of  the  world." 

"Them  he  also  justified"  —  sanctified  them 
through  the  belief  of  the  truth — the  gospel.  As 
Christ  said  to  his  disciples,  "Kow  ye  are  clean 
through  the  word  which  I  have  spoken  unto  you." 
— John  15  :  3. 

"Them  he  also  glorified."  "Made  them  kings 
and  priests  unto  Grod" — Eev.  1  :  6 — designated 
them  as  "  a  chosen  generation,  a  royal  priesthood, 
a  peculiar  people ;  that  they  should  show  forth  the 


182  PEIMITIVE   CHKISTIANITY- 

praises  of  him  who  had  called  them  out  of  dark- 
ness into  his  marvellous  light." — 1  Pet.  2  :  9. 

"What  shall  we  then  say  to  these  things?  If 
God  be  for  us,  who  can  be  against  us  ?  He  that 
spared  not  his  own  Son,  but  freely  delivered  him 
up  for  us  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things  ?  Who  shall  lay  any  thing  to 
the  charge  of  God's  elect  ?  It  is  God  that  justi- 
fieth.  Who  is  he  that  condemneth  ?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again,  who  is 
ever  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us."— Ys.  81,  82,  33,  84. 

"  What  shall  we  then  say?  If  God  be  for  us" — 
if  he  has  thus  called  us  from  the  legal,  into  the 
gospel  church  state,  what  ^Dower  can  the  law  have 
over  us  or  against  us?  If  God  delivered  up  his 
Son  for  us  all,  how  shall  we  not  receive  justifica- 
tion and  all  spiritual  blessings  in  and  through  him  ? 

"  Who  shall  lay  any  thing  to  the  charge  of  God's 
elect?" 

What  charge  has  the  law  against  us,  whom  God 
hath  elected  and  "  chosen  to  sanctification  and  be- 
lief of  the  gospel  ?"  It  is  God  that  hath  justified 
us  in  Christ,  yea  rather,  that  we  are  glorified  with 
him  at  the  right  hand  of  God,  where  he  also  maketh 
intercession  for  us. 

"  Who  shaU  separate  us  from  the  love  of  Christ  ? 
shall  tribulation  or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or  sword  ?  As  it  is 
written,  For  thy  sake  we  are  killed  all  the  day 


VERSUS  POPULAR  THEOLOGY.       133 

long ;  we  are  accounted  as  slieep  for  the  slaughter." 
—Vs.  35,  36. 

What  can  separate  ns  from  the  love  of  Christ? 
Can  an}',  or  all  the  evils  possibly  incident  to  this 
life  ?  Though  it  may  be  with  us,  as  it  is  written 
of  the  saints  of  old,  For  thy  sake  are  we  killed  all 
the  day  long :  we  are  accounted  as  sheep  for  the 
slaughter. 

"  Xay,  in  all  these  things  we  are  more  than  con- 
querors, through  him  that  loved  us.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord."— Ys.  37,  38,  39. 

"  Xay,  in  all  these  things  we  shall  be  more  than  con- 
querors." We  shall  not  only  survive  and  triumph 
over  all  the  ills  of  life,  but  they  shall  work  together 
for  our  good,  through  the  wisdom  and  love  of  God. 


134  PRIMITIVE    CHRISTIANITY 


CHAPTER  YL 

The  great  and  glorious  truths  embodied  in  this 
chapter,  to  the  elucidation  of  which,  I  have  applied 
the  best  of  mj  feeble  powers,  offering,  as  I  con- 
ceive, abundant  consolation  in  every  possible  con- 
dition of  the  humanity,  as  well  as  a  full  and  happy 
assurance  of  future  bliss  and  glory,  T  am  impelled 
to  submit  a  few  practical  remarks,  by  way  of  ap- 
plication. This  (eighth)  chapter  is  an  epitome  of 
the  preceding  portion  of  an  exposition,  of  the  pur- 
pose and  design  of  God,  in  the  creation  of  the 
world  by,  and  for,  his  Son  Jesus  Christ,  as  it  is  de- 
veloped, in  his  providence,  and  in  the  scriptures ; 
which  exposition  is  addressed  to  the  Jews,  and 
especially  to  Jewish  believers. 

The  conclusions  to  which  previously  stated  facts 
and  arguments  bring  him,  are,  that  believers  are 
wholly  released  from  the  bondage  of  fear  and  con- 
demnation of  the  law,  by  their  faith,  in  their  par- 
ticipation in  the  obedience,  death,  and  resurrection 
of  Christ,  and  by  the  remission  of  their  sins,  by 
virtue  of  the  membership  of  the  whole  humanity 
in  him  (Christ)  their  head — all  "  being  made  ac- 
cepted in  the  beloved." 


VERSUS  POPULAR  THEOLOGY.       185 

Altliougli  it  is  true,  as  the  apostle  teaches,  that 
the  hope  of  the  gospel  is  enjoyed  in  this  life  by 
believers   only;  yet   it   is   equally  true   that   the 
foundation  of  that  hope  is  no  other  than  the  uni- 
versal paternity  of  God— the  relation  of  the  hu- 
manity to  him,  in  and  by  his  Son  Jesus  Christ,  the 
head  of  every  man.     The  faith  and  hope  of  the 
believer,  are  therefore  but  the  assurance  derived 
from  the  gospel,  of  the  salvation  of  the  world,  in 
and  by  Christ,  according  to  God's  purpose   and 
grace  in  his  Son,  before  the  world  began.     It  may 
be   demanded,    then,  with   equal   confidence   and 
triumph,  in  behalf  of  all  mankind,  as  it  was  by 
the  apostle  for  himself  and  his  fellow  believers, 
"  If  God  be  for  us,  who  can  be  against  us  ?     Who 
shall  separate  us  from  the  love  of  Christ?     Shall 
tribulation,  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  sword  ?     For  (like  Paul)  we  may 
be  persuaded,  assured,  that  neither  life,  nor  death, 
nor  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor  depth, 
nor  any  other  creature,  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord."     We  may  affirm,  moreover,  by  the  author- 
ity of  the  same  apostle,  that  "  the  whole  creation 
shall  be  delivered  from  the  bondage  of  corruption, 
into  the  glorious  liberty  of  the  children  of  God."^ 

Now  why  shall  we  entertain  a  doubt  that  it  is 
even  so?  Is  it  not  supererogation  to  refer  to  the 
long  and  bright  array  of  other  divine  testimonies 
of  the  same  import  ?     If  these  alone  are  true,  they 


186  PRIMITIVE   CHRISTIANITY 

secure  to  tlie  humanity  an  indefeasible  title  to  an 
inheritance  incorruptible,  undefiled,  and  that  fadeth 
not  away,  reserved  in  heaven  for  it. — 1  Pet.  1  :  4. 
And  that  title  is  on  record  in  the  Book  of  Life, — 
the  word  of  God,  which  liveth  and  abideth  forever. 

But  we  are  unbelieving,  and  O  how  unbelieving! 
how  mysteriously  unbelieving  !  Was  ever  posses- 
sion so  secure  ? — conveyed  by  title  of  eternal  war- 
rantee, from  the  possessor  of  the  heavens  and  the 
earth,  and  sealed  by  the  blood  of  the  everlasting 
covenant  ? 

Such  is  the  title,  and  such  the  inheritance ;  and 
its  possessor  is  richer  than  the  gold  of  Ophir,  or 
the  Avhole  of  this  and  all  other  material  worlds 
could  make  him.  And  who  is  he  ?  Ans.  Every 
child  of  Adam.  The  prince  and  the  peasant,  the 
bond  and  the  free,  the  hungry  and  naked,  the  sick 
and  the  prisoner.  How  long  will  the  possessor 
live  to  enjoy  his  inheritance?  till  seventy,  or  one 
hundred  years  ?  Not  so;  he  shall  live,  "an  heir 
of  God,  and  joint  heir  with  Jesus  Christ ;"  as  long 
as  Christ  lives,  "he  shall  live  also."  Believe  then, 
prince  and  peasant,  bond  and  free,  hungry  and 
naked,  the  sick  and  the  prisoner,  believe !  that 
your  joy  may  be  full :  tremble,  fear,  and  doubt  as 
you  may,  your  title  to  the  heavenly  mansion  is 
good, — your  name  is  written  in  the  Book  of  Life ! 
Are  you  a  sinner?  dead  in  sins?  God,  who 'is 
rich  in  mercy,  for  the  great  love  wherewith  he 
loved  us  even  when  we  were  dead  in  sins,  hath 
quickened  us,  together  with  Christ. — Eph.  2  :  45. 


VEESU3  POPULAE  THEOLOGY.       187 

Are  you  the  chief  of  sinners?  Christ  Jesus  came 
into  the  world  to  save  you." — 1  Tim.  1  :  15. 
May  we  not  in  triumph  anticipate  the  natural  and 
legitimate  effects  and  influence  of  snoh  a  faith  upon 
the  various  classes  of  men  ?  The  prince,  should 
he  believe  that  himself  and  all  his  subjects  are 
alike  the  children  of  Grod,  in  and  by  Christ,  the 
head  of  every  man,  and  equally  the  objects  of  his 
tender  mercy  and  love ;  would  that  belief  incline 
him  to  despotic  cruelty  and  oppression?  ^ay, 
verily ;  but  to  rule  in  the  fear  and  love  of  Grod, 
and  to  love  his  subjects  as  God's  other  children. 

Should  the  master,  even  the  slaveholder,  believe 
thus,  would  it  not  inchne  him  to  treat  his  servants 
"as  Christ's  free  men"?  And  the  servants,  if 
in  the  same  faith,  would  they  not  "  obey  and 
love  their  masters,  and  faithfully  serve  them"? 
The  poor  and  destitute,  the  sick  and  the  prisoner, 
would  not  they  also  in  possession  of  such  a  faith 
rejoice  even  in  tribulation,  knowing  that  it  worketh 
patience,  experience,  and  hope  in  Grod,  which  can- 
not be  disappointed  ? 

Those  who  are  dead  in  sins,  even  the  chief  of 
sinners,  if  mentally  assured  of  the  same  glorious 
truth,  would  not  they  in  return,  love  God  and  his 
other  children,  even  more  than  those  to  whom  less 
had  been  forgiven  ? 

Could  the  world  then,  but  believe ! — believe  in 
the  universal  paternity  and  love  of  God,  in  univer- 
sal heirship  of  God,  and  joint  heirship  with  Jesus 
Christ,  the  certain  effect  and  fruit  of  such  a  faith 


138  PRIMITIYE   CHRISTIANITY 

'would  be  universal  love  ;  love  to  God,  and  love  to 
all  men,  would  rule  and  reign.  "  We  should  go 
out  with  joy,  and  be  led  forth  with  peace,  and  the 
desert  would  blossom  as  the  rose."  The  numerous 
religious  sects  in  Christendom,  Israelites  included, 
could  thej  but  leap  the  barriers  of  sectarianism, 
burst  the  chains  of  superstitious  veneration  of  the 
time  honored  traditions  of  men,  and  be  persuaded 
to  search  the  scriptures,  as  for  hid  treasure,  on 
whose  pages  are  inscribed,  line  upon  line,  the  evi- 
dence of  the  inbeiug  relation  of  the  humanity  to 
the  Son,  and  its  joint  heirship  with  him,  of  God 
the  Father,  I  cannot  but  hope  that  they  would  be- 
lieve, and  blend  in  one  Catholic,  universal  Church. 
Can  we  hope  for  it  ? — only  in  God's  time." 

But  like  the  disciples  of  old,  we  "are  slow  of 
heart  to  believe  all  that  is  written  in  the  scriptures 
concerning  Christ — that  it  became  him,"  the  head, 
and  his  body,  the  humanity  in  him,  to  suffer,  obey, 
die,  and  rise  to  immortality  and  glory  in  the  pre- 
sence of  the  Father,  saying,  "  here  am  I,  and  the 
children  thou  hast  given  me." 

"  Not  knowing  the  scriptures,  nor  the  power  of 
God — the  power  of  the  resurrection — we  err,  we 
stagger  at  the  promise"  of  what  we  see  not  with 
the  natural  eye,  but  we  may  see  the  evidence  in 
the  scriptures,  of  the  infinite  fact  of  the  resurrec- 
tion of  our  glorious  head.  Shall  not  the  body, 
therefore,  be  as  the  head  ?  0,  we  of  little  foitli ! 
O,  our  Father,  let  us  not  "be  faithless,  but  believ- 
ing; help  thou  our  unbelief !"' 


VERSUS  POPULAR  THEOLOGY.       139 

But  to  reason  from  wliat  we  know ;  is  it  not  be- 
low the  dignity  of  reason  to  doubt  the  power  of 
him,  from  whom  we  derive  our 'present  being,  to 
raise,  or  rather  to  change  us  from  the  earthly  and 
perishing,  to  the  heavenly  and  immortal  state, — • 
"  to  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  Christ's  glorious  body.  True,  we  have 
not  seen  Christ's,  nor  any  other  spiritual  body — 
well,  because  it  (Christ's  body)  was  translated  from 
the  earthly  to  the  spiritual  state,  and  is  therefore, 
as  all  spiritual  beings  are,  invisible,  may  we  there- 
fore doubt  their  existence  ?  As  well  may  we  doubt 
the  existence  of  the  human  soul,  which  is  equally 
invisible.  Then  may  we  rationally  and  philosophi- 
cally believe  in  the  power  of  the  resurrection. 

I  here  append  to  my  comments  on  the  eighth 
chapter  of  the  Epistle  to  the  Romans,  some  farther 
remarks  on  the  doctrine  of  election,  as  taught,  vs. 
28-34. 

The  Jewish  believers  of  that  day  were  designated 
by  the  apostle,  as  having  been  called  according  to 
God's  purpose,  foreknown  and  predestinated  to  be 
conformed  to  the  image  of  his  Son ;  and  in  v.  33, 
as  God's  elect.  Not  elected  to  eternal  life  and  im- 
mortal glory,  to  the  exclusion  of  the  rest  of  man- 
kind, or  any  portion  of  them,  but  to  salvation  in 
this  life,  "  through  sanctification  and  belief  of  the 
truth."  They  were  chosen  from,  and  to  the  exclu- 
sion of  the  rest  of  Israel,  whom  the  apostle  says 
were  blinded,  and  did  not  therefore  obtain  an  en- 
trance into  the  gospel  kingdom. 


140  PRIMITIVE    CHRISTIANITY 

But  I  can  in  no  instance  find  tlie  Bible  doctrine 
of  election,  to  involve  the  final  destiny  of  any 
portion  of  mankind.  Much  less  to  choose  and 
predestinate  a  certain  number  to  everlasting  bliss 
and  glory,  and  io  reprobate  the  rest  to  eternal  wo 
and  misery — both  being  of  like  merit  or  demerit — 
and  the  doctrine  being  at  issue  with  the  attributes, 
and  dishonorable  to  the  character  of  Grod,  I  cannot 
believe  it  can  find  support  in  his  word. 

God's  first  election  was  that  of  his  Son,  that  he 
might  be  his,  ''the  Father's  salvation  to  the  ends 
of  the  earth."— Isa.  42  :  1—49  :  6.  He  chose 
Abraham  also,  that  in  him  and  his  seed,  all  nations 
might  be  blessed.  Pursuant  to  the  same  end,  he 
chose  and  preferred  Jacob  to  Esau,  as  a  progeni- 
tor of  Christ ;  and  I  conceive  that  no  Bible  truth 
is  clearer,  than  that  in  every  instance,  where 
special  favor  and  endowments  have  been  conferred, 
it  has  been  for  the  good  of  others,  or  of  all.  The 
designation  and  qualification  of  great  and  good 
men,  either  for  ecclesiastical  or  political  prefer- 
ment, is  designed  for  the  general  good.  Such  is 
both  the  doctrine,  and  the  example  of  Christ  and 
the  apostles.  "He  that  is  great  among  you,  let 
him  be  your  servant."  To  return  to  chap.  9.  "I 
say  the  truth  in  Christ,  I  lie  not ;  my  conscience 
also  bearing  me  witness  in  the  Holy  Ghost,  that  I 
have  great  heaviness  and  continual  sorrow  in  my 
heart ;  for  I  could  wish  myself  accursed  from  Christ 
for  my  brethren,  my  kinsmen  according  to  the 
flesh."— Ys.  1,  2,  3. 


VEKSUS  POPULAK  THEOLOGY.       141 

"  My  conscience  also  bearing  me  witness  in  the 
Holy  Ghost,"  in,  or  by  the  spirit  of  Christ. 

He,  Paul,  was  willing  for  Christ's,  (or  as  he  says 
on  another  occasion),  for  his  body's  sake,  to  be  ac- 
cursed, (which  was  to  be  crucified),  if  he  could 
thereby  convert  his  brethren  to  the  faith  of  the 
gospel. 

"  Who  are  Israelites ;  to  whom  pertaineth  the 
adoption,  and  the  glory,  and  the  covenants,  and 
the  giving  of  the  law,  and  the  services  of  God,  and 
the  promises  ;  whose  are  the  fathers,  and  of  whom, 
as  concerning  the  flesh,  Christ  came,  who  is  over 
all,  God  blessed  forever.     Amen." — Vs.  4,  5. 

"Whose  are  the  fathers;"  Abraham,  Isaac,  and 
Jacob,  "  to  Avhom  pertaineth  the  adoption  and  the 
covenants,"  who  were  the  chosen  people,  who  were 
favored  with  the  visible  manifestation  of  God's 
glory,  in  the  cloud,  Exod.  16  :  10,  and  over  the 
mercy -seat  in  the  tabernacle.  Lev.  16  :  2,  and  in 
many  other  instances ;  "  and  the  covenants" — the 
two  covenants — the  covenant  of  grace,  and  the 
covenant  of  works,  on  which  I  have  heretofore  re- 
marked. "Who  is  God  over  all?  Christ  is  God 
over  all ;  both  Jews  and  Gentiles,  in  the  same  sense 
as  were  those  to  whom  the  word  of  the  Lord 
came."— -John  10  :  35. 

"  Not  as  though  the  word  of  God  had  taken  none 
effect ;  for  they  are  not  all  Israel  which  are  of 
Israel."— V.  6. 

"  Not  as  though  the  word  of  God  had  taken 
none  effect."     The  covenants  and  promises  men- 


142  PRIMITIVE   CHRISTIANITY 

tioned  in  vs.  4,  5  have  not  failed  to  fulfil  tlieir 
mission  in  the  establishment  of  the  gospel  church 
and  kingdom — the  spiritual  Israel,  notwithstand- 
ing the  unbelief  and  rejection  of  the  Messiah  bj 
the  Jewish  people  generally ;  for  the  blessedness 
of  the  gospel  church  state  was  promised,  and  de- 
signed to  be  enjoyed,  only  by  the.  believing,  spirit- 
ual Israelites,  who  were  the  true  spiritual  Israel. 
Not  so  because  of  their  natural  descent  from 
Abraham  ;  but  by  virtue  of  their  having  embraced 
his  faith  in  the  Messiah,  they  were  of  Abram's 
spiritual  seed — those  "  who  walked  in  the  steps  of 
his  faith." 

"  Neither  because  they  are  the  seed  of  Abraham 
are  they  all  children :  but  in  Isaac  shall  thy  seed 
be  called ;  that  is,  they  which  are  the  children  of 
the  flesh :  these  are  not  the  children  of  God ;  but 
the  children  of  the  promise  are  counted  for  the 
seed."-^Ys.  7,  8. 

Neither  were  all  Abram's  children ;  that  is,  his 
children  by  promise.  Ishmael  was  his  son  ;  but 
not  the  son  promised  as  the  progenitor  of  Christ, 
as  was  Isaac :  therefore,  in  Isaac  only  that  seed  of 
which  Christ  should  be  born  was  called. 

"  That  is,"  those  of  Abraham's  children  who 
were  not  given  by  promise,  as  was  Isaac,  were  not 
the  children  or  the  elect  of  God,  as  was  Isaac  and 
his  posterity. 

"  For  this  is  the  word  of  promise.  At  this  time 
will  I  come,  and  Sarah  shall  have  a  son.  And 
not   only  this,   but  when  Rebecca  also  had  con- 


VEESUS  POPULAR  THEOLOGY.       143 

ceived  by  one,  even  our  father  Isaac.  (For  the 
children  being  not  yet  born,  neither  having  done 
any  good  or  evil,  that  the  purpose  of  Grod  accord- 
ing to  election  might  stand,  not  of  works  but  of 
him  that  calleth.)  It  was  said  unto  her,  the  elder 
shall  serve  the  younger.  As  it  is  written,  Jacob 
have/ 1  loved,  but  Esau  have  I  hated." — Ys.  9,  10, 
11,  12,  13. 

"  For  this  is  the  word  of  promise,"  that  Isaac 
was  by  the  appointment  and  act  of  God  the  chosen 
seed  of  which  Christ  should  be  born ;  and  the 
same  is  true  of  Jacob,  who  was  chosen  and  pre- 
ferred to  Esau  before  they  were  born  ;  not  on  the 
ground  of  merit,  or  moral  fitness,  for  neither  had 
done  good  or  evil,  but  that  God's  purpose  accord- 
ing to  his  own  will  should  be  fulfilled.  Here  again 
is  the  true  doctrine  of  election,  which  is  but  the 
choice  of  certain  instruments  of  universal  good. 

What  shall  we  say,  then  ?  Is  there  unrighteous- 
ness with  God  ?  God  forbid  ;  for  he  saith  to  Moses, 
"  I  will  have  mercy  on  whom  I  will  have  mercy, 
and  I  will  have  compassion  on  whom  I  will  have 
compassion.  So  then,  it  is  not  of  him  that  willeth, 
nor  of  him  that  runneth,  but  of  God  that  showeth 
mercy."— Vs.  14,  15,  16. 

What  shall  we  say,  then  ?  Is  there  unrighteous- 
ness with  God  ?  Has  he  benefited  one  portion  of 
mankind  at  the  expense  and  to  the  injury  of  an- 
other ?  God  forbid.  All  will  result,  as  it  is  de- 
signed, in  the  general  good. 

"  For  the  scripture  saith  unto  Pharaoh,  even  for 


144  PKIMITIVE    CHRISTIANITY 

this  same  purpose  have  I  raised  thee  up,  that  I 
might  show  my  power  in  thee,  and  that  my  name 
might  be  declared  throughout  all  the  earth." — Y. 

17.  This  scripture  shows,  that  the  divine  purpose 
in  the  case  of  Pharaoh  was  to  extend  the  knowl- 
edge of  himself  (the  greatest  of  blessings,  wher- 
ever enjoyed)  throughout  the  earth. 

"  Therefore  hath  he  mercy  on  whom  he  will 
have  mercy,  and  whom  he  will  he  hardeneth. 
Thou  wilt  say,  then,  unto  me,  why  doth  he  yet 
find  fault,  for  who  hath  resisted  his  will?" — Ys. 

18,  19.  Therefore  will  God  have  mercy  ;  he  will 
choose  his  own  instruments  to  effect  his  gracious 
purposes,  though  his  method  of  accomplishing 
them  may  incidentally  harden  an  obdurate  heart. 
God's  purpose  of  mercy  in  this  case  was  to  deliver 
his  people  from  cruel  bondage  ;  the  chosen  instru- 
ments were  Moses  and  Aaron ;  the  means  used  to 
accomplish  the  end  was  the  manifestation  of  his 
power  in  such  manner  as  incidentally  to  harden 
the  already  obdurate  heart  of  Pharaoh,  which,  had 
it  been  otherwise  inclined,  would  have  been  soften- 
ed by  the  same  process,  as  the  wax  is  softened  by 
the  same  power  that  hardens  the  clay.  "  Thou 
wilt  say,  then,  why  doth  he  yet  find  fault,  for  who 
hath  resisted  his  will  ?" 

Let  it  be  here  remembered  that  the  apostle,  in 
the  previous  chapters,  had  been  arguing  and  iHus- 
trating  the- predestination  of  a  certain  chosen  num- 
ber of  his  nation,  to  be  conformed  to  the  image  of 
Christ  by  their  faith  in  him,  that  they  might  form 


VERSUS  POPULAR  THEOLOGY.       145 

the  first  gospel  cliurch — the  Church  of  the  first- 
born. 

In  this  (ninth)  chapter  he  avows  his  unchanged 
and  deep  affection  for  the  whole  nation,  and  his 
willingness  to  be  sacrificed  for  their  good — for 
their  conversion  to  the  faith  of  the  gospel,  if  it 
might  thereby  be  effected. 

The  subject  now  under  consideration  is,  there- 
fore, an  illustration  of  the  wisdom  and  goodness 
of  God's  previous  purpose  to  over-rule  the  wicked- 
ness of  the  unbelieving  Jews,  and  render  it  sub- 
servient to  his  gracious  design,  to  extend  the 
knowledge  and  blessings  of  the  gospel,  which  he 
clearly  showed  by  adverting  to  the  history  of  God's 
dealings  with  Pharaoh — that  as  God,  in  his  pro- 
vidence, had  raised  him  to  the  Egyptian  throne, 
with  the  design  to  render  even  his  native  perverse- 
ness  of  heart  subservient  to  the  extension  of  the 
knowledge  of  himself  to  all  mankind,  Pharaoh,  of 
course,  not  excepted.  So  he  had  also  chosen  the 
Israelites  a  medium  of  communication  to  all  na- 
tions of  the  knowledge  of  gospel  truth  and  grace, 
and  had  in  his  wisdom  rendered  even  their  wicked 
rejection  and  crucifixion  of  the  Messiah  promotive 
of  that  end. 

He  now  proceeds  (in  v.  20  and  onward)  to  an- 
swer their  objection  to  such  illustration,  which  is 
in  substance — that  if  God's  purpose  is  accom- 
plished, and  good  has  resulted  from  our  unbelief 
and  disobedience,  why  do  we  suffer  on  account  of 
them  ?  7 


146  PRIMITIVE   CHRISTIANITY 

"Nay,  but,  O  man,  who  art  thou  that  repliest 
against  God  ?  Shall  the  thing  formed  say  to  him 
that  formed  it.  Why  hast  thou  made  me  thus?" — 
Y.  20. 

"  Nay,  but,  0  man"  (the  Jewish  people),  will  you 
presume  to  question  the  justice,  goodness,  and  wis- 
dom of  God,  by  which  he  has  caused  that  which 
you  intended  for  evil  to  result  in  unspeakable 
good  ?  Your  chastisement  is  but  the  j  ust  recom- 
pense of  your  error,  which  is  meet. 

"  Hath  not  the  potter  power  over  the  clay  ?" — 
the  Jewish  people — to  make  a  certain  number  of 
them  a  vessel  of  honor,  a  church,  composed  of 
believers  in  the  Messiah,  and  of  the  unbelieving 
portion  of  the  nation  a  vessel  of  dishonor,  or  to 
reject  them  as  being  no  longer  his  peculiar  people? 

"  What  if  God,  willing  to  show  his  wrath,  and 
to  make  his  power  known,  endured  with  much 
long-suffering  the  vessels  of  wrath  fitted  to  des- 
truction."—Y.  22. 

"  What  if  God,  willing  to  show  his  wrath,"  or 
his  righteous  sentence  of  condemnation,  by  all  his 
faithful  w^arniugs  (and  in  due  time  to  make  his 
power  known),  endured  with  much  long-suffering, 
even  for  many  centuries,  a  disobedient  and  gain- 
saying people,  fitting  themselves  for  the  catastro- 
phe of  their  state  and  nation. 

"  And  that  he  might  make  known  the  riches  of 
his  glory  on  the  vessels  of  mercy,  which  he  had 
afore  prepared  unto  glory,  even  us,  whom  he  hath 


VERSUS   POPULAR   THEOLOGY.  147 

called  not  of  the  Jews  only,  but  also  of  the  Gen- 
tiles."—Vs.  23,  24. 

"And  that  he  might  make  known  the  riches  of 
his  glory."  And  that  he  might,  according  to  his 
purpose  and  grace,  establish  the  gospel  kingdom, 
consisting  both  of  Jewish  and  Gentile  believers  in 
the  obedience,  death,  and  resurrection  of  Christ  : 
the  rejection  and  crucifixion  of  whom,  by  the  Jews, 
being  a  part  of  the  divine  purpose. 

"  As  he  saith  in  Osee,  I  will  call  them  my  people 
which  were  not  my  people,  and  her  beloved  which 
was  not  beloved ;  and  it  shall  come  to  pass,  that 
in  the  place  where  it  was  said  unto  them.  Ye  are 
not  my  people ;  there  shall  they  be  called  the  chil- 
dren of  the  living  God."— Ys.  25,  26.  The  estab- 
lishment of  the  gospel  among  the  Gentiles  was  the 
fulfillment  of  prophesy. 

"  Esaias  also  crieth  concerning  Israel.  Though 
the  number  of  the  children  of  Israel  be  as  the  sand 
of  the  sea,  a  remnant  shall  be  saved." — Y.  27.  "A 
remnant  shall  be  saved."  "  A  remnant,  according 
to  the  election  of  grace,"  shall  be  saved  from  the 
condemnation  of  the  law — "the  bondage  to  fear," 
and  shall  enter  into  the  gospel  kingdom  by  their 
faith  in  the  Messiah — into  a  state  of  "peace  and 
joy  in  the  Holy  Ghost" — the  holy  spirit  of  Christ 
— "  the  spirit  of  adoption,  whereby  they  cry  Abba 
Father — they  were  "the  blessed  of  the  Father," — 
and  were  admitted  into  "the  kingdom  prepared 
for  them  before  the  foundation  of  the  world."  They 
were  also  saved  from  the  general  distress — "  the 


148  PRIMITIVE   CHRISTIANITY 

overflowing  scourge  of  tlieir  nation, " — from  "  tri- 
bulation such  as  never  was,  or  ever  shall  again  be." 

"  For  he  will  finish  the  work  and  cut  it  short  in 
righteousness  ;  because  a  short  work  will  the  Lord 
make  upon  the  earth.  And  as  Esaias  said  before, 
except  the  Lord  of  Sabaoth  had  left  us  a  seed,  we 
had  been  as  Sodom,  and  been  made  like  unto 
Gomorrah."— Ys.  28,  29. 

"  He  will  finish  the  work :"  he  will  close  the  dis- 
pensation of  types  and  shadows — of  offerings  and 
sacrifices — in  which  he  had  no  longer  any  pleasure. 
''He  will  cut  it  short  in  righteousness  ;"  in  justice 
and  in  mercy,  ''in  the  midst  of  judgment,  remem- 
bering mercy,"  so  that  the  elect,  the  believers, 
might  escape  ;  and  also  that  the  whole  nation 
might   not   be   exterminated. 

What  shall  we  say,  then? — that  the  Gentiles, 
which  followed  not  after  righteousness,  have  at- 
tained to  righteousness,  even  the  righteousness 
which  is  of  faith  :  but  Israel,  which  followed  after 
the  law  of  righteousness,  hath  not  attained  to  the 
law  of  righteousness.  Wherefore  ?  Because  they 
sought  it  not  by  faith ;  but,  as  it  were,  by  the 
works  of  the  law.  For  they  stumbled  at  that 
stumbling-stone.  As  it  is  written,  Behold,  I  lay  in 
Sion  a  stumbling-stone  and  rock  of  offence,  and 
whosoever  believeth  on  him,  shall  not  be  ashamed. 
—Vs.  30-83. 

Ys.  30-33,  show,  that  the  Gentiles,  who  enjoyed 
none  of  the  spiritual  privileges  which  had  been 
conferred  upon  the  Jews,  had  attained  to  the  as- 


VERSUS  POPULAR  THEOLOGY.       149 

surance  of  righteousness  by  faith  in  Christ,  to  which 
righteousness  Israel  had  not  attained,  because  they 
sought  it  by  obedience  to  the  law— trusted  in  their 
own  works  for  justification,  and  were  opposed  to 
the  doctrine  of  justification  in  and  through  Christ, 
as  well  as  to  the  spirituality  of  his  character  and 
kingdom,  according  to  the  prophecy  quoted  in 
verse  33. 

Chap.  10  is  a  continuation  of  the  argument  in 
proof  of  the  unhappy  prejudices  and  fatal  error  of 
the  Israelites  in  their  rejection  of  the  Messiah,  in. 
whom  was  fulfilled  the  very  offerings  and  sacrifices 
under   the  law  to  which   they  so  tenaciously  ad- 
hered.    That  (v.  5)  the  ordinances  instituted  by 
Moses,  were  by  him  restricted  to  that  dispensation, 
though  they  (vs.  6,  7)  prefigured  him  (Christ)  who 
was  to  descend  from  heaven,  and  suffer,  obey,  die, 
and  rise  from  the  dead,  and  all  the  people  in  him. 
And  what  do  we  now  (vs.  8,  9,  10)  preach  ?     We 
say  that  very  Messiah  has  now  come — has  so  suf- 
fered, obeyed,  died,  and  risen  from  the  dead,  and 
that  all  men  have  suffered,  obeyed,  died,  and  risen 
in  him.     So,  that  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead, 
thou  shalt  be  saved— have  the  assurance  of  justi- 
fication, remission  of  sins,  and  of  a  resurrection  to 
immortality  and  glory.     For  with  the  heart  man 
believeth  unto  righteousness,— that  he  hath  right- 
eousness in  Christ,  and  with  the  mouth  he  maketh 
confession  of  the  same.     Ys.  11-13,  re-aflirm  the 


150  PRIMITIVE   CHRISTIANITY 

universality  of  gospel  grace ;  and  vs.  14-17,  that 
faith  Cometh  by  hearing  and  believing  the  preached 
gospel. 

Ys.  18-21,  show  that  the  Messiah  came  and  fully 
manifested  himself,  and  preached  his  gospel  to  the 
Jews ;  and  that,  according  to  prophecy,  they  were 
*'  a  disobedient  and  gainsaying  people,"  and  that, 
according  to  the  same  prophecy,  the  believing  Gren- 
tiles  obeyed  and  embraced  the  gospel  and  its  bless- 
ings, which  had  been  first  proffered  to  the  Jews. 
And  thus  by  their  faith  the  Grentiles  became  the 
true  ''  spiritual  Israel " — the  true  spiritual  children 
of  Abraham :  from  all  which,  "  Israel,  according 
to  the  flesh,  were  excluded  by  unbelief — broken 
off  from  their  own  olive  tree,  into  which  the  Gren- 
tiles were  graffed "  in  their  room  and  stead,  and 
"partook  of  the  root  and  fatness  thereof." 

Chap.  11,  vs.  1-5. — The  apostle  re-affirms  that 
God  did  not  cast  away  the  whole  nation  of  Israel, 
inasmuch  as  "  himself  was  of  the  remnant  saved, 
according  to  the  election  of  grace:"  there  was  still 
a  branch  which  was  not  broken  off  from  the  olive 
tree  of  faith,  in  the  promised  Messiah. 

Y.  6,  keeps  before  the  mind  the  all-important 
truth  and  doctrine  of  free  grace. 

Ys.  7-10,  are  in  further  elucidation  of  the  ful- 
fillment of  prophecy  in  the  blindness  of  mind  and 
rebellious  spirit  of  the  Jews. 

I  say,  then,  have  they  stumbled  that  they  should 
fall  ?  God  forbid  :  but  rather  through  their  fall 
salvation  is  come  unto  the  Gentiles  for  to  provoke 


VERSUS  POPULAR  THEOLOGY.       151 

tliem  to  jealousy.  Now,  if  tlie  fall  of  them  be  the 
riclies  of  the  world,  and  the  diminishing  of  them, 
the  riches  of  the  Grentiles,  how  much  more  their 
fullness  ? — Vs.  11,  12.  Have  they  stumbled  that 
they  should  fall  ?  Was  their  rejection  and  cruci- 
fixion of  the  Messiah,  and  their  exclusion  from 
the  gospel  kingdom  because  of  their  unbelief  in 
him,  the  end  and  consummation  of  the  divine  pur- 
pose concerning  them  ?  God  forbid ;  but  rather 
that  he  would  render  their  national  sin  and  ma- 
lignity subservient  to  the  manifestation  of  his  love 
to  the  world,  and  that  in  process  of  time  the  Jews 
might  be  excited  to  emulate  the  faith  of  the  G-entiles. 

"  JSTow  if  the  fall  of  them  be  the  riches  of  the 
world."  If  their  fall  has,  by  the  goodness  and 
wisdom  of  God,  resulted  in  the  manifestation  of 
gospel  grace  to  the  whole  world,  and  in  the  em- 
brace of  the  gospel  by  the  Gentiles,  how  much 
greater  and  more  glorious  will  the  wisdom  and 
grace  of  God  appear  when  they  (the  Jews)  shall  also 
be  made  partakers  of  the  same  faith  and  blesvsings. 
And  that  day,  we  hope,  will  come. 

"  For  I  speak  to  you.  Gentiles,  inasmuch  as  I 
am  the  apostle  of  the  Gentiles.  I  magnify  mine 
office :  if  by  any  means  I  may  provoke  to  emula- 
tion them  which  are  my  flesh,  and  might  save  some 
of  them."— Vs.  14,  15. 

"  I  speak  thus  to  you,  and  of  you.  Gentiles  ;  for, 
although  I  am  the  apostle  of  the  Gentiles,  yet  I 
would  magnify  mine  office  by  preaching  the  same 
gospel  of  the  grace  of  God  to  the  Jews,  who  are 


152  PRIMITIVE   CHRISTIANITY 

mj  brethren  in  the  flesh,  that  I  may  convert  some 
of  them  also  to  the  faith." 

For,  if  the  casting  away  of  them  be  the  recon- 
ciling of  the  world,  what  shall  the  receiving  of 
them  be  but  life  from  the  dead  ? — Y.  15. 

If  the  casting  of  them  away  was  incidentally  the 
cause  of  Christ's  tasting  death  for  every  man,  by 
which  the  world  was  reconciled  to  God,  what  shall 
their  ultimate  destiny  be  but  life  from  the  dead — a 
glorious  resurrection  in  Christ  ? 

"  For,  if  the  first  fruit  be  holy,  the  lump  is  also 
holy  ;  and  if  the  root  be  holy,  so  are  the  branches." 
— y.  16. 

If  the  first  fruit  be  holy  :  If  the  elect — those 
who  were  chosen  from  among  the  Jews  to  consti- 
tute the  first  gospel  Church  were  holy — were  in- 
cluded in  the  covenant  of  grace,  the  lump,  the 
whole  nation,  is  so  included ;  and  as  is  the  whole 
nation,  so  are  all  its  branches. 

"  And  if  some  of  the  branches  be  broken  off, 
and  thou  being  a  wild  olive  tree,  wert  graffed  in 
among  them,  and  with  them  partakers  of  the  root 
and  fatness  of  the  olive  tree,  boast  not  against  the 
branches ;  but  if  thou  boast,  thou  bearest  not  the 
root,  but  the  root  thee."— Ys.  17,  18. 

If  a  portion  of  the  Jewish  nation  were,  because 
of  unbelief,  broken  off — excluded  from  the  bless- 
ings of  the  visible  Church  of  their  own  Messiah, 
according  to  the  flesh,  and  thou  being  a  wild  olive 
tree,  a  nation  having  no  part  in,  or  alliance  with 
him,  (the   Messiah)   according  to  the  flesh,  wert 


VERSUS  POPULAR  THEOLOGY.       153 

graffed  in  among  the  natural  brandies — among  the 
Jewish  believers  —  boast  not  against  those  who 
were  thus  excluded,  for  thou  canst  not  boast  of 
having  conferred  favors  upon  them  ;  for  it  is  in- 
cidentally through  them  that  gospel  blessings  are 
now  enjoyed  by  you. 

"  Thou  wilt  say,  then,  the  branches  were  broken 
off  that  I  might  be  graffed  in.  Well,  because  of 
unbelief  they  were  broken  off,  and  thou  standest 
by  faith,  be  not  high-minded,  but  fear  :  for  if  God 
spared  not  the  natural  branches,  take  heed  lest  he 
spare  not  thee.  Behold,  therefore,  the  goodness 
and  severity  of  Grod :  on  them  which  fell,  severity ; 
but  toward  thee,  goodness,  if  thou  continue  in  his 
goodness — otherwise  thou  also  shalt  be  cut  off; 
and  they  also,  if  they  abide  not  still  in  unbelief, 
shall  be  graffed  in,  for  Grod  is  able  to  graff  them  in 
again ,  for  if  thou  wert  cut  out  of  the  olive  tree, 
which  is  wild  by  nature,  and  wert  graffed  contrary 
to  nature  into  a  good  olive  tree,  how  much  more 
shall  these  which  be  the  natural  branches,  be 
graffed  into  their  own  olive  tree  ?" — Vs.  19-24. 

In  these  six  verses,  the  Gentile  believers  are 
faithfully  warned  of  the  evil  consequences  of  spirit- 
ual pride,  and  exhorted  to  continue  in  the  faith, 
lest  they  should  fall  into  the  same  condemnation 
with  the  unbelieving  Jews. 

"  For  I  would  not,  brethren,  that  ye  should  be 
ignorant  of  this  mystery,  lest  ye  should  be  wise  in 
your  own  conceits  ;  that  blindness  in  part  has  hap- 
pened to  Israel,  until  the  fullness  of  the  Gentiles 


154  PRIMiriYE   CHRISTIANITY 

be  come  in.  And  so  all  Israel  shall  be  saved  ;  as 
it  is  written,  There  shall  come  out  of  Sion  the  de- 
liverer, and  shall  turn  away  ungodliness  from  Ja- 
cob :  for  this  is  my  covenant  unto  them,  when  I 
shall  take  away  their  sins." — Ys.  25-27. 

This  passage  of  scripture  has  been  to  me  one  of 
exceedingly  difficult  interpretation,  until  I  obtained, 
as  I  conceive,  a  truer  and  clearer  understanding 
than  1  formerl}^  had  of  the  great  and  cardinal  doc- 
trine of  the  resurrection.  I  could  not  see  that  the 
fullness  of  the  Gentiles  and  all  Israel  could  be 
(literally)  less  than  all  that  ever  had  and  would 
exist,  and  if  so,  the  period  designated  was  the  end 
of  time,  and  the  entire  cessation  of  human  exist- 
ence, which  exposition  would  fix  the  Israelites  in 
their  present  state  of  unbelief  to  all  generations. 

I  now  understand  that  the  apostle  here  explains 
to  us  a  mystery  of  vast  and  glorious  import,  which, 
as  he  elsewhere  says,  (Eph.  3  :  9)  was  from  the  be- 
ginning of  the  world  hid  in  God,  who  created  all 
things  by  Jesus  Christ.  The  coming  in  of  the  full- 
ness of  the  Gentiles,  I  beheve  to  have  been  simul- 
taneous with  the  second  coming  of  Christ,  when 
his  kingdom  (as  I  have  previously  set  forth)  was 
fully  and  gloriously  established  among  the  Gen- 
tiles by  the  conversion  of  the  millions  who  then 
formed  the  Christian  Church  ;  which  period  was 
that  of  the  resurrection  also,  viz. :  immediately 
after  the  destruction  of  Jerusalem.  At  which  re- 
surrection all  Israel,  as  well  as  all  others,  who  had 
died  in  Adam,  were  made  nlive  in  Christ ;  and  all 


VERSUS  POPULAR  THEOLOGY.       155 

wlio  survived  that  period,  both  Jews  and  Gentiles, 
have  been  the  subjects  of  a  continuous  resurrec- 
tion, being  changed  at,  or  immediately  after  death, 
and  clothed  upon  with  a  spiritual  and  glorious 
body,  bearing  the  image  of  the  heavenly  man 
Christ,  as  they  had  borne  the  image  of  the  earthly 
man  Adam.  Thus  the  resurrection  of  the  Gentiles 
was  also  that  of  the  Jews,  and  so  all  Israel  was 
saved.  Such,  I  believe,  was  one  of  the  mysteries 
revealed  to  Paul,  and  which  he  desired  to  make  all 
men  see  and  know,  that  they  might  rejoice  in  hope 
of  the  glory  of  God,  to  be  revealed  in  all  in  due 
time. 

"  As  concerning  the  gospel,  they  are  enemies  for 
your  sakes,  but  as  touching  the  election  they  are 
beloved  for  the  fathers'  sakes  ;  for  the  gifts  and 
calling  of  God  are  without  repentance." — Vs.  28,  29. 

They,  the  Israelites,  are  indeed  enemies  to  the 
gospel,  and  as  such,  transgressors,  (though  their 
enmity  is  your  mercy).  Yet  they  are  beloved  as 
the  chosen  seed  of  Abraham,  Isaac,  and  Jacob,  and 
the  gracious  purpose  of  God  concerning  them  will 
never  change. 

"  For,  as  ye  in  times  past  have  not  believed  God, 
yet  have  now  obtained  mercy  through  their  unbe- 
lief, even  so  have  these  also  now  not  believed  that 
through  your  merc}"  they  also  may  obtain  mercy." 
— Ys.  30,  31. 

"  For,  as  ye  were  unbelievers  and  are  brought 
into  a  state  of  salvation  by  their  rejection  and  cru- 
cifixion of  Christ,  even  so  shnll  they,  though  now 


156  PRIMITIVE   CHRISTIANITY 

in  unbelief,  sliare  with  you  the  same  blessings  and 
salvation. 

''  For  God  hiith  concluded  all  in  unbelief,  that  he 
might  have  mercy  upon  all." — Y.  82. 

"  For  God  hath  concluded  all,"  both  Jews  and 
Gentiles,  (as  they  really  were)  in  a  state  of  "  un- 
belief" and  condemnation ;  and  hath,  therefore, 
made  the  same  provision  for  the  salvation  of  all, 
in  and  through  Christ. 

'^  O  the  depth  of  the  riches,  both  of  the  wisdom 
and  knowledge  of  God  !  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out !  For 
who  hath  known  the  mind  of  the  Lord  ?  or  who 
hath  been  his  counsellor  ?" — Ys.  83,  84. 

"  0  the  depth  of  the  wisdom  and  knowledge  of 
God !"  by  which  he  accomplishes  his  purposes  of 
infinite  love  and  goodness  :  how  infinitely  do  they 
transcend  our  highest  thoughts  and  conceptions ! 
Who  hath  known  the  mind  of  the  Lord  ?  who  can 
fathom  his  deep  designs,  or  could  have  devised  the 
means  to  accomplish  them  ? 

"  Or,  who  hath  first  given  to  him,  and  it  shall  be 
recompensed  unto  him  again  ?" — Y.  36.  Who  can 
offer  gifts  or  sacrifices  for  which  he  may  claim  a 
reward  ? 

"  For  of  him,  and  through  him,  and  to  him,  are 
all  things  ;  to  whom  be  glory  forever.  Amen." — 
Y.S6. 

For  all  are  of  his  creation  ;  and  of  his  free  and 
sovereign  grace,  is  the  salvation  and  glorification 
of  the  whole  humanitv. 


VERSUS  POPULAR  THEOLOGY.       157 


CHAPTER   VII. 

I  HAVE  thus  commented  on  the  whole  of  the 
eleven  first  chapters  of  the  Epistle  to  the  Romans, 
which  embrace  the  entire  apostolic  Christian  The- 
ology, for  the  purpose  of  showing,  as  I  most  sin- 
cerely believe,  that  the  in-being  and  membership 
relation  of  the  humanity  to  Christ,  its  head,  and 
its  consequent  filial  relation  to  God  the  Father,  is 
the  only  doctrine  and  system  of  faith  which  is  in 
harmony  with  those  scriptures  ;  and  if  so,  it  is  true 
primitive  Christianity. 

I  shall  now  advert  to  other  passages  in  this  and 
the  succeeding  Epistles  for  the  same  purpose. 

Chap.  12,  V.  1. — "  I  beseech  you,  therefore,  bre- 
thren, by  the  mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service."  Here  we  are 
exhorted  and  persuaded,  ''by  the  mercies  of  God," 
by  his  abundant  mercy  and  love,  revealed  in  the 
gospel,  (not  for  fear  of  his  wrath  and  vengeance) 
to  devote  ourselves  wholly  to  his  service  and  to 
his  will.  Such  are  the  general  persuasives  in  the 
scriptures  to  obedience  —  to  repentance — to  turn 
from  our  sins — while,  in  other  instances,  the  same 


158  PRIMITWE   CHRISTIANITY 

goodness  warns  us  of  the  fearful  consequences  of 
transgression ;  and,  in  language  expressive  of  "  in- 
dignation and  wrath,  tribulation,  and  anguish," 
— not  however  of  hatred,  or  a  disposition  to  inflict 
upon  us  positive  evil — but  mercifully  to  chastise 
and  correct  us,  though  often  with  fearful  severity, 
according  to  the  enormity  of  our  transgressions. 

Hence,  we  learn  that  the  object  of  all  the  divine 
threatenings  and  inflictions  is  to  warn  and  to  deter 
us  from  the  commission  of  sin,  not  to  reform  and 
change  the  disposition  :  neither  have  they  any  in- 
herent power  to  produce  that  happy  effect.     If  I 
apply  the  chastening  rod  to  a  disobedient  child 
the  object  is  to  convince,  and  cause  him  to  feel 
that  the  certain  effect  of  sin  is  suffering,  and  there 
by  to  deter  him  from  a  repetition  of  the  offence 
But  if  I  seek  to  convert  him,  and  change  his  pro 
pensit}^  to  transgress  my  laws  to  a  disposition  to 
love  and  delight  in  my  will  and  commands,  I  shall 
manifest  to  him  the  loving  kindness  of  an  affec- 
tionate parent,  and  in  such  manner  as  to  assure 
him  that  obedience  to  my  commands  is  promotive 
of  his  happiness,  and  that  my  will  is  to  secure  and 
perfect  his  highest  bliss. 

It  is,  therefore,  in  the  manifestation  of  the  love 
and  goodness  of  the  parent  that  we  are  to  look  for 
the  power  to  regenerate  and  convert  the  sinftd  and 
sinning  child  from  his  love  of  sin  and  hatred  of 
holiness  to  a  love  of  holiness  and  hatred  of  sin, 
which  hatred  of  sin  and 
ppntance  unto  life." 


VERSUS  POPULAR  THEOLOGY.       159 

Such,  and  sucli  only,  is  the  power  by  which  a 
sinner  is  "  translated  from  the  kingxlom  of  dark- 
ness into  the  kingdom  of  God's  dear  Son" — by 
which  he  "passes  from  death  unto  hfe'' — by  which 
he  is  "born  again  ;"  by  which  birth  he  enters  into 
the  "  kingdom  of  God" — the  faith  of  the  gospel. 

It  is,  therefore,  clear  and  certain  that  the  ob- 
ject and  design  of  the  threatenings,  denuncia- 
tions, and  chastisements  of  our  heavenly  Father 
are  to  deter  us  from  transgression  and  from  repeat- 
ing our  violations  of  his  laws  ;  and  that  the  object 
and  design  of  the  manifestation  of  his  love  in  the 
gospel  of  his  Son,  is  to  change  our  disposition  to 
violate  those  laws  to  a  disposition  to  love  and 
obey  them. 

Vs.  2-8,  teach  us  that  our  faith  is  a  renewing  or 
enlightening  of  our  minds,  elevating  our  affections 
above  the  things  of  the  world,  and  to  the  contem- 
plation of  "  that  good  and  acceptable  and  perfect 
will  of  God" — that  we  should  keep  in  mind  that 
all  are  alike  the  objects  of  his  love — that  each  may 
"  think  of  himself  soberty,''  humbly,  and  be  ready 
to  fulfill  the  duties  assigned  to  him  in  the  Church, 
all  being  alike  the  members  of  Christ's  body. 

The  remainder  of  the  chapter  is  a  sublime  and 
perfect  embodiment  of  the  Christian  graces  and 
duties,  enforced  with  all  the  eloquence  and  power 
of  truth  and  love.  On  the  three  last  verses  I  am 
impressed  to  offer  some  special  remarks. 

Y.  19. — "  Dearly  beloved,  avenge  not  yourselves, 
but  rather  ^\yc.  plnce  unto  wrath,  for  it  is  written. 


160  PRIMITIVE   CHRISTIANITY 

Vengeance  is  mine  ;  I  will  repay,  saith  the 
Lord." 

Y.  20. — Therefore,  if  thine  enemy  hunger,  feed 
him  ;  if  he  thirst,  give  him  drink ;  for  in  so  doing 
thou  shalt  heap  coals  of  fire  on  his  head." 

Y.  21. — "  Be  not  overcome  of  evil,  but  over- 
come evil  with  good." 

How  perfectly  these  injunctions  harmonize  with 
those  of  the  Saviour,  viz. :  "  But  I  say  unto  you, 
love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them 
which  despitefully  use  you  and  persecute  you." — 
Mat.  5  :  44.     Paul  had  learned  of  Christ. 

"Dearly  beloved."  How  tender!  Why  were 
those  addressed  so  dearly  beloved  ?  Because  they 
were  members  of  Christ's  body.  "Avenge  not 
yourselves?"  Why?  Because  "vengeance  be- 
longeth  unto  God."  Why  is  it  the  prerogative 
of  God  to  inflict  chastisement  ?  Because  he  alone 
has  wisdom  to  chastise  us  "  for  our  profit." 

Why  should  we  give  food  and  drink  to  our 
enemy  ?  Because  God  does  so.  "  He  is  kind  to 
the  unthankful  and  the  evil,  and  sends  his  rain 
upon  the  just  and  the  unjust." 

Why  is  feeding  and  giving  drink  to  an  enemy 
like  heaping  coals  of  fire  on  his  head  ?  Ans.  As 
fire  has  the  power  to  melt,  so  has  love. 

How  are  we  to  overcome  evil  with  good  ?  By 
returning  good  for  evil,  and  love  for  hatred,  which 
makes  the  enemy  our  friend. 


VEESUS  POPULAR  THEOLOGY.  161 

"  Vengeance  is  mine ;   I  will  repay,  saith  the 

Lord."     How  will  he  repay?     He  will  overcome 
evil  with  good. 


Eemarks  ox  2  Cor.,  Chap.  5. 

''  For  \ve  know  that  if  our  earthly  house  of  this 
tabernacle  were  dissolved,  we  have  a  building  of 
God,  an  house  not  made  with  hands,  eternal  in  the 
heavens.  For  in  this  we  groan,  earnestly  desiring 
to  be  clothed  upon  with  our  house  which  is  from 
heaven."— Vs.  1,  2. 

If  Paul  knew,  why  should  not  we  also  know, 
that  as  soon  as  "  our  earthly  tabernacle,"  or  body, 
"is  dissolved,  we  have  a  heavenly  spiritual  build- 
ing of  God,"  prepared  for  our  immediate  entrance 
and  enjoyment ;  and  that  we  are  ''  unclothed,"  by 
death,  for  the  very  purpose,  that  we  may  "be 
clothed"  anew,  "that  this  mortal  may  put  on  im- 
mortality." 

We  have  the  same  evidence  as  he  (Paul)  that 
such  will  be  the  change  of  all  who  die  in  Adam ; 
that  they  w^ill  bear  the  image  of  the  heavenly,  as 
they  have  borne  the  image  of  the  earthly,  Adam ; 
which  evidence,  as  he  assures  us,  is  the  resurrec- 
tion of  Christ.  "If  so  be  that  being  clothed  we 
shall  not  be  found  naked." — Y.  3. 

"If  so  be,"  or,  so  that,  being  clothed,  we  shall 
not  be  found,  or  be  left,  or  remain,  naked — un- 
clothed ;  the  state  in  which  all  disembodied  souls 


162  PRIMITIVE   CHRISTIANITY 

remained,  from  Adam  to  the  resurrection,  at  Christ's 
second  coming.  All  who  were  to  survive  the  sim- 
ultaneous second  advent  of  Christ,  and  the  resur- 
rection of  all  who  had  died  in  Adam  and  slept  in 
Christ,  were  to  be  changed  at  death — clothed  with 
their  spiritual  body,  not  to  sleep  or  to  remain  in 
the  unclothed  state.— 1  Cor.  15  :  51,  52. 

"For  we  that  are  in  this  tabernacle  do  groan, 
being  burdened ;  not  for  that  we  would  be  un- 
clothed, but  clothed  upon,  that  mortality  might  be 
swallowed  up  of  life." — Y.  4. 

While  in  the  body  "we  groan,  being  burdened" 
with  its  infirmities;  we  sigh  for  deliverance,  "  not 
that  we  may  be  unclothed,"  and  pass  into  a  state 
of  sleep,  but  that  we  may  "  be  delivered  from  the 
bondage  of  corruption  into  the  glorious  liberty  of 
the  children  of  God,  the  children  of  the  resurrec- 
tion." 

"  Now  he  that  hath  wrought  us  for  the  self-same 
thing  is  Grod,  who  also  hath  given  us  the  earnest 
of  the  Spirit."— Y.  5. 

"Now  he  that  hath  wrought  us,"  created  us, 
members  of  Christ's  body,  for  that  very  purpose, 
"is  God,  w^ho  hath  given  us  the  earnest  of"  that 
inheritance  in  the  resurrection  of  Christ  our  head. 
"  Therefore,  we  are  always  confident,  knowing 
that  whilst  we  are  at  home  in  the  body,  we  are 
absent  from  the  Lord.  (For  we  walk  by  faith  and 
not  by  sight.)  We  are  confident,  I  say,  and  will- 
ing, rather  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord." — Ys.  6,  7,  8. 


VERSUS  POPULAR  THEOLOGY.       163 

"  Therefore,"  because  of  the  full  assurance  given 
us  by  the  resurrection  of  Christ,  that  at  death  we 
shall  be  immediately  present  with  him,  we  look, 
though  with  the  eye  of  faith  only,  with  an  un- 
wavering confidence,  to  that  glorious  and  happy 

change. 

Wherefore  we  labor,  that  whether  present  or 
absent,  we  may  be  accepted  of  him.  For  we  must 
all  appear  before  the  Judgment  Seat  of  Christ,  that 
every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good 
or  bad.— Ys.  9,  10. 

''  Wherefore,"  because  of  our  entire  confidence, 
that  at  death  we  shall  be  admitted  to  the  presence 
and  glory  of  Christ,  we  labor  to  serve  him  faith- 
fully and  acceptably  while  in  the   body,  for  we 
must  all  appear  (we  apostles  and  other  behevers)  be- 
fore the  Judgment  Seat  of  Christ,  that  we  may  each 
receive,  or  be  judged  in  the  body  according  to  the 
things  we  have  done,  whether  good  or  bad.     It  is 
perfectly  clear  from  the  context,  that  the  apostle  is 
here  speaking   especially,  if  not  exclusively,  of 
himself  and  his  believing  brethren,  and  also  of  the 
rewards  or  chastisements  they  were  to  receive  from 
their  divine  master,  at  his  second  coming.     Conse- 
quently his  Judgment  Seat  was  the  seat  of  his 
spiritual  and  providential  government,  which,  as 
has  been  shown,  was  established,  according  to  his 
prediction,   immediately  after   the   destruction  of 
Jerusalem.      Christ  declared,  in  so  many  words, 
that  he  would  come  to  reward  every  man  according 


164  PRIMITIVE   CHRISTIANITY 

to  his  works,  before  the  generation  to  whom  he 
spake  should  pass  away. — Mat.  16 :  27,  28.  It  is 
moreover  in  perfect  accordance  with  all  the  scrip- 
ture testimonies  relative  to  the  second  advent — the 
resurrection  and  the  day  of  judgment — that  they 
were  to  take  place  simultaneously,  and  during  the 
then  present  generation  ;  consequently  the  apostle 
cannot  be  understood  to  speak,  either  in  this  pas- 
sage or  elsewhere,  of  any  other  judgment. 

"Knowing  therefore  the  terror  of  the  Lord,  we 
persuade  men ;  but  we  are  made  manifest,  and  I 
trust  also  are  made  manifest  in  your  consciences." — 
Y.  11. 

"  Knowing  the  terror  of  the  Lord."  Knowing 
our  fearful  responsibility  to  the  Master,  for  the 
faithful  discharge  of  our  ministerial  duties,  by  per- 
suading men,  by  preaching  faithfully  the  gospel  of 
the  grace  of  God,  a  "dispensation  of  which  was 
committed  to  him,"  as  he  elsewhere  said,  and  ex- 
claimed, "  Wo  is  me  if  I  preach  not  the  gospel !" 
"But  we  are  made  manifest  unto  God,  and  I  trust 
also  are  made  manifest  in  your  consciences."  But 
our  faithfulness  is  known  unto  God,  and  I  trust, 
also,  that  you  are  conscious  of  the  same. 

"  For  we  commend  not  ourselves  again  unto  you, 
but  give  you  occasion  to  glory  on  our  behalf,  that 
ye  may  have  somewhat  to  answer  them  which 
glory  in  appearance,  and  not  in  heart." — Y.  12. 

"  For  we  commend  not  ourselves  "  by  fair  pre- 
tension, but  by  our  lives  and  conduct ;  that  ye  may 
have  somewhat — some  evidence  of  our  faithfulness, 


VERSUS  POPULAR  THEOLOGY.  165 

to  present  to  those  wlio  are  great  in  profession,  and 
nothing  at  heart. 

"  For  whether  we  are  beside  ourselves,  it  is  to 
God  :  or  whether  we  be  sober,  it  is  for  your  cause." 

Y.  13. 

For  whether  we  consecrate  or  offer  ourselves  an 
entire  sacrifice  for  your  good,  or  as  the  same  senti- 
ment is  elsewhere  expressed,  viz.,  "  Yea,  and  if  I 
be  offered  upon  the  sacrifice  and  service  of  your 
faith,"  it  is  unto  God.  "  Or  whether  we  be  sober, 
it  is  for  your  cause."  Whether  we  be  patient,  con- 
tinuing to  suffer  for  you  in  the  body,  it  is  for  your 
edification  and  joy  of  faith. 

"  For  the  love  of  Christ  constraineth  us  because 
we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead :  and  that  he  died  for  all,  that  they  which 
live  should  not  henceforth  live  unto  themselves, 
but  unto  him  which  died  for  them  and  rose  agam." 

— Ys.  14,  15. 

"  For  the  love  of  Christ  constraineth  us  thus  to 
consecrate  and  offer  ourselves,  because  we  thus 
judge,  that  if  he  (Christ)  died  for  all,  then  all  died 
in  him;  and  that  he  thus  died  for  all,  that  they 
might  rise  in  him  to  immortality  and  glory,  as 
heirs  of  God,  and  joint  heirs  with  him,  (Christ). 
And  that  they  who  are  thus  made  accepted  m  the 
beloved  and  heirs  of  glory,  might  not  henceforth 
live  unto  themselves,  or  in  the  indulgence  of  the 
lusts  of  the  flesh,  but  unto  him,  or  in  his  spirit  of 
love  and  holiness,  who  thus  died  for  them  and  rose 
again. 


166  PRIMITIVE  CHRISTIANITY 

"Wherefore,  henceforth  know  we  no  man  after 
the  flesh.  Yea,  though  we  have  known  Christ 
after  the  flesh,  yet  now  henceforth  know  we  him 
no  more.  Therefore,  if  any  man  be  in  Christ,  he 
is  a  new  creature :  old  things  are  passed  away  ; 
"^  behold,  all  things  are  become  new." — Vs.  16,  17. 

"  Wherefore,  henceforth  we  know  no  man  after 
the  flesh."  We  know  no  difference  between  Jew 
and  Gentile,  all  being  alike  the  children  of  God, 
through  Christ.  "Yea,  though  we  have  known 
Christ"  as  the  seed  of  Abraham,  and  sent  first 
unto  the  lost  sheep  of  the  house  of  Israel,  yet  now, 
he  having  died  for  all,  that  all  might  rise  to  life 
in  him,  we  know  him  as  no  other  than  the  Saviour 
of  all  men.  Therefore,  if  any  man,  or  all  men,  be 
in  Christ,  especially  if  so  experimentally  by  faith, 
he  is  a  new  creature,  belongs  to  a  new  dispensa- 
tion ;  old  national  distinctions,  and  the  old  dispen- 
sation, are  passed  away— all  things  are  become 
new. 

"  And  all  things  are  of  God,  who  hath  recon- 
ciled us  to  himself  by  Jesus  Christ,  and  hath  given 
to  us  the  ministry  of  reconciliation;  to  wit,  that 
God  was  in  Christ  reconciling  the  world  unto  him- 
self, not  imputing  those  trespasses  unto  them,  and 
hath  committed  unto  us  the  word  of  reconcilia- 
tion."—Ys.  18,  19. 

"  And  all  things  are  of  God."  Christ  is  of  God, 
and  we  being  members  of  Christ's  body,  and  also 
of  God,  and  Christ's  obedience,  suffering,  death, 
and  resurrection  being  ours,  we  are  made  accepted 


VEKSUS  POPULAR  THEOLOGY.      167 

in  him,  and  therefore  reconciled  to  God ;  therefore, 
he  will  not  impute  our  trespasses  unto  us.  In 
other  scripture  language,  our  "  sins  are  pardoned 
or  remitted,  and  our  transgressions  are  blotted 
out."  And  this  reconciliation,  pardon,  and  remis- 
sion of  sins,  and  blotting  out  of  transgression,  is 
certainly  for  all  men,  inasmuch  as  the  text  af&rms 
that  God  reconciled  the  world  to  himself  in  Christ. 

Such  is  the  word  of  reconciliation  which  was 
committed  to  the  apostles;  such  was  the  gospel 
they  were  commanded  to  preach ;  sucli,  and  such 
only,  is  the  gospel  now.  ISTo  other  gospel  is  worthy 
of  belief,  ''though  an  angel  from  heaven  preach  it." 

"  Now  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us:  we  pray  you,  in 
Christ's  stead,  be  ye  reconciled  to  God.  For  he 
;hath  made  him  to  be  sin  for  us,  who  knew  no  sin, 
that  we  might  be  made  righteousness  of  God  in 
him."— Ys.  20,  21. 

"  Now  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us."  As  were  the  apos- 
tles, so  are  all  truly  Christian  ministers,  ambassa- 
dors for  Christ,  and  for  God.  No  other  than 
Cliristian  ministers  ever  sustained  so  high  an  office  ! 
The  very  least  of  them  is  greater  than  John  the 
Baptist;  and  he  was  greater  and  more  than  a 
prophet.  By  whom  are  they  appointed,  and  what 
court  do  they  represent  ?  Ans.  They  are  commis- 
sioned by  the  King  of  Kings  and  Lord  of  Lords, 
and  they  represent  the  Court  of  Heaven.  What  is 
their  mission,  and  to  whom  ?     Ans.  They  bear  a 


168  PRIMITIVE  CHRISTIANITY 

message  of  infinitely  forgiving  mercy  and  love, 
from  God  the  Father,  and  from  his  Son,  Jesus 
Christ,  who  is  the  head  of  every  man  to  the  hu- 
manity, which  is  his  body,  the  fullness  of  him  that 
filleth  all  in  all. 

How  were  they  instructed  to  deliver  their  mes- 
sage ?  Ajis.  "  As  though  God  did  beseech  you  by 
us,  we  pray  you  in  Christ's  stead  be  ye  reconciled 
to  God" — be  assured  of  the  pardon  of  your  sins, 
and  that  "  you  are  made  accepted  in  the  beloved." 

Such  is  the  ofiice  of  every  Christian  minister, 
such  the  glorious  import  of  the  tidings  they  bear, 
and  the  sanctions  of  their  embassy.  How  vast 
their  responsibility  to  their  Lord  and  Master.  The 
indispensable  qualifications  for  the  holy  office,  are, 
that  the  candidate  be  full  of  faith^  and  of  the  Holy 
Ghost,  the  spirit  of  love — that  he  emulate  the  di- 
vine meekness,  which  doth  beseech  us  to  be  recon- 
ciled to  God, — to  accept  the  assurance  of  the  pardon 
of  our  sins. 

"  For  he  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin,  that  we  might  be  made  the  righteousness 
of  God  in  him."  He,  the  Son  of  God,  who  knew 
no  sin,  took  upon  him  our  sinful  nature,  in  which 
he  suffered  for  us,  and  in  which  he  also  yielded  a 
perfect  obedience  to  God,  by  which  we  became 
righteous  and  acceptable  to  God,  in  and  through 
him. 

Thus,  I  trust  I  have  shown  that  the  day  of  judg- 
ment, of  which  the  apostle  speaks  in  v.  10,  was 
simultaneous  with  the  second  coming  of  Christ, 


VERSUS  POPULAR  THEOLOGY.       169 

and  that  botli  those  events  took  place  according  to 
the  predictions  of  Christ  and  his  apostles,  before 
the  then  existing  generation  passed  away,  and  that 
the  awards  of  that  judgment,  for  the  things  done 
in  the  body,  whether  good  or  bad,  were  likewise 
administered  in  the  then  present  life,  and  will  con- 
tinue to  be  so  administered,  "  in  the  earth,"  or  in 
the  earthly  state. 

Also,  that  the  judgment  seat  of  Christ  was  then, 
as  now,  his  providential,  spiritual  presence  and 
power — not  in  the  spiritual  world,  but  in  his  king- 
dom established  in  the  earth,  where  both  the 
righteous  and  the  wicked  are  recompensed,  "  much 
more,"  or  especially,  the  latter. 

Eemarks  ox  a  portion  of  the  Epistle  to  the 
Ephesians. 

'*  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ." — Chap.  1, 
V.  3.  Who  hath  blessed  us  with  all  spiritual  bless- 
ings in  Christ — with  glory  and  immortality  in  the 
heavenly  state — in  the  presence  of  his  Father. 

"  According  as  he  hath  chosen  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be 
holy  and  without  blame  before  him  in  love.  Hav- 
ing predestinated  us  unto  the  adoption  of  children 
by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will,  to  the  praise  of  the  glory  of 
his  grace,  wherein  he  hath  made  us  accepted  in  the 

8 


170  PRIMITIVE   CHRISTIANITY 

beloved,  in  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins  according  to  the 
riches  of  his  grace." — Ys.  4,  5,  6,  7. 

The  apostle  here  assures  his  believing  brethren 
that  they  were  "chosen  in  Christ  before  the  foun- 
dation of  the  world."  They  were,  therefore,  most 
certainly  in  Christ  before  the  foundation  of  the 
world,  as  was  the  whole  humanity,  being  members 
of  his  spiritual  body ;  from  which  mass,  they  (the 
apostles  and  the  first  believers)  were  chosen  by  the 
Father,  and  "  predestinated"  to  show  forth  to  the 
rest  of  mankind  "  Christ's  praise  and  glory  ;  to 
make  all  men  see  what  is  the  riches  of  his  grace," 
viz.,  "their  redemption  through  his  blood,"  their 
participation  in  his  sufferings,  obedience,  and 
death;  by  which  they  have  the  forgiveness  of 
sins,  being  made  accepted  in  Christ. 

"  Wherein  he  hath  abounded  toward  us  in  all 
wisdom  and  prudence,  having  made  known  to  us 
the  mystery  of  his  will  according  to  his  good 
pleasure,  which  he  hath  purposed  in  himself,  that 
in  the  dispensation  of  the  fullness  of  time  he  might 
gather  together  in  one  all  things  in  Christ,  both 
which  are  in  heaven  and  which  are  on  earth,  even 
in  him."— Ys.  8,  9,  10. 

"  Wherein  he  hath  abounded  toward  us,"  or 
hath  endowed  us,  with  all  necessary  wisdom, 
"  making  known  to  us  the  mj^stery  of  his  will 
according  to  his  good  pleasure" — according  to  his 
love  for  the  humanity,  "  which  he  purposed  in  him- 
self," in  his  own  mind,  "before  the  foundation  of 


VERSUS  POPULAR  THEOLOGY.       171 

the  world,  that  in  the  dispensation  of  the  fullness 
of  times" — in  the  dispensation,  or  the  exertion,  of 
his  power  in  all  time  (the  power  of  the  resurrec- 
tion)— he  might  gather  together  all  things,  all  men, 
in  Christ — make  all  alive  in  Christ,  "both  which 
are  in  heaven  and  in  earth,"  both  which  were  in 
the  disembodied  state  at  the  time  of  the  general 
resurrection  (then  very  near  at  hand),  and  those 
which  should  survive  this  period,  and  be  changed 
at  death  in  all,  or  in  the  fullness  of,  time. 

"In  whom  also  we  have  obtained  an  inherit- 
ance, being  predestinated  according  to  the  purpose 
of  him  who  worketh  all  things  after  the  counsel 
of  his  own  will,  that  we  should  be  to  the  praise  of 
his  glory  who  first  trusted  in  Christ ;  in  whom  ye 
also  trusted,  after  that  ye  heard  the  word  of  truth, 
the  gospel  of  your  salvation,  in  whom  after  that 
ye  believed  ye  were  sealed  with  that  Holy  Spirit 
of  promise,  which  is  the  earnest  of  our  inheritance 
until  the  redemption  of  the  purchased  possession, 
unto  the  praise  of  his  glory."— Ys.  11,  12,  13,  14. 

"In  whom  (Christ)  also  we  have  obtained  an 
inheritance,"  or,  rather,  the  earnest  of  an  inheri- 
tance, as  it  is  called  in  v.  14.  Paul  and  his  be- 
lieving brethren  had  obtained,  by  faith,  the  assu- 
rance of  the  pardoning  mercy  and  love  of  God,  in 
and  through  Christ,  by  which  faith  the  love  of 
God  was  shed  abroad  in  their  hearts,  which  love 
was  that  Holy  Spirit  of  promise,  the  Spirit  which 
God  promised  by  the  mouth  of  the  prophet  Joel, 


172  PRIMITIVE   CHRISTIANITY 

according  to  the  interpretation  of  Peter. — Acts  2  : 
16,  17,  18. 

''  Being  predestinated  according  to  the  purpose 
of  him  who  worketh  all  things  after  the  counsel 
of  his  own  will,  that  we  should  be  to  the  praise  of 
his  glory  who  first  trusted  in  Christ."  See  re- 
remarks  on  vs.  4,  5,  6,  7. 

"  Which  is  the  earnest  of  our  inheritance  until 
the  redemption  of  the  purchased  possession,  unto 
the  praise  of  his  glory."  This  I  conceive  to  be  a 
parallel  passage  with  Rom.  8  :  21,  22,  23 ;  that 
both  speak  of  the  resurrection,  the  hope  of  which 
is  expressed  in  the  latter  as  the  enjoyment  of  "  the 
first  fruits  of  the  Spirit,  waiting  for  the  deliver- 
ance of  the  creation  from  the  bondage  of  corrup- 
tion into  the  glorious  liberty  of  the  children  of 
God ;"  and  in  the  former,  as  the  enjoyment  of  the 
earnest  of  the  spirit,  waiting  for  "  the  redemption 
of  the  purchased  possession."  The  "purchased 
possession,"  and  the  "creation,"  can  be  none  other 
than  the  "  world  for  the  life  of  which  Christ  gave 
his  flesh"  (John  6  :  51),  and  the  "  all  men"  for 
whom  he  gave  himself  a  ransom." — 1  Tim.  2  :  6. 
The  deliverance  and  redemption  were  in  both 
cases  looked  for  during  the  lives  of  those  who 
were  addressed ;  and  which  deliverance  and  re- 
demption was  to  be  perfected  by  the  resurrection 
of  the  dead  at  the  second  coming  of  Christ,  and 
by  the  change  of  all  at  death  who  should  survive 
that  period. 

"  Therefore,  I  also,  after  I  heard  of  your  faith  in 


VERSUS  POPULAR  THEOLOGY.       173 

the  Lord  Jesus,  and  love  to  all  the  saints,  cease 
not  to  give  thanks  for  you,  making  mention  of 
you  in  my  prayers,  that  the  Grod  of  our  Lord 
Jesus  Christ,  the  Father  of  Glory,  may  give  unto 
you  the  spirit  of  wisdom  and  revelation  in  the 
knowledge  of  him :  the  eyes  of  your  understand- 
ing being  enlightened,  that  ye  may  know  what  is 
the  hope  of  his  calling,  and  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints." — Ys.  15,  16, 
17,  18. 

''  The  God  of  our  Lord  Jesus  Christ,  the  Father 
of  Glory."  Can  any  other  evidence  than  this  lan- 
guage be  necessary  to  show  that  Christ  is  not  truly 
and  verily  God  ?  If  the  Father  is  his  God^  how 
can  he  also  be  God,  unless  we  admit  the  existence 
of  two  Gods  ?  What  is  the  hope  of  his  calling  ? 
The  hope  of  his  calling  is  the  redemption  of  the 
purchased  possession — the  resurrection.  "  The 
riches  of  his  inheritance  in  the  saints"  is  the  rich- 
ness of  his  indwelling  in  their  hearts,  by  faith  and 
love ;  also,  his  oneness  with  them  as  members  of 
his  body. 

"And  what  is  the  exceeding  greatness  of  his 
power  to  US-ward,  who  believe  according  to  the 
working  of  his  mighty  power,  which  he  wrought 
in  Christ  when  he  raised  him  from  the  dead,  and 
set  him  at  his  own  right  hand  in  the  heavenly 
places,  far  above  all  principality  and  power,  and 
might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world  but  also  in  that 
which  is  to  come ;  and  hath  put  all  things  under 


174  PRIMITIVE   CHRISTIANITY 

his  feet,  and  gave  him  to  be  over  all  things  to  the 
Church,  which  is  his  body,  the  fulness  of  him  that 
filleth  all  in  all."— Ys.  19-23. 

"  What  is  the  exceeding  greatness  of  his  power 
to  "US-ward,  who  believe  according  to  the  working 
of  his  mighty  power  ?"  The  exceeding  greatness 
of  his  (God's)  power  to  us-ward,  is  the  power  that 
raised  Christ  from  the  dead — the  power  of  the 
resurrection,  of  which  we  believe  we  shall  be  par- 
takers— the  power  that  set  Christ  at  God's  right 
hand  in  the  heavenly  place,  or  heavenly  state. 

Far  above  all  principality  and  power,  &c.,  and 
hath  given  him  to  be  head  over  all  things  to  the 
Church  :  not  the  then  visible  Church  only,  but  to 
the  whole  humanity,  the  purchased  possession, 
"  which  is  his  body,  the  fullness  of  him  that  filleth 
all  in  all."  The  humanity  is  Christ's  body,  conse- 
quently he  fills  the  whole  body ;  and  God,  being 
in  Christ,  also  filleth  all  in  all. 

Chap.  2. — "  And  you  hath  he  quickened,  who 
were  dead  in  trespasses  and  sins  :  wherein  in  time 
past  ye  walked  according  to  the  course  of  this 
world,  according  to  the  prince  of  the  power  of  the 
air,  the  spirit  that  now  worketh  in  the  children  of 
disobedience."— Vs.  1,  2. 

The  prince  of  the  power  of  air :  Here,  as  in 
numerous  other  scriptures,  is  a  personification  of 
evil — an  evil  principle,  the  adversary — adverse  to 
truth,  and  to  all  that  is  good  and  promotive  of 
happiness — here  called  a  prince — "the  prince  of 
the  power  of  the  air,"  or  of  a  power  like  the  air — 


VERSUS  POPULAR  THEOLOGY.       175 

the  air  being  a  fit  emblem  of  an  invisible  all-per- 
vading agent,  pervading  the  whole  humanity— 
''the  spirit," — the  evil,  adverse  principle — that 
"worketh"  in  the  children  of  disobedience  :  not 
(as  ^as  been  for  ages  believed  and  taught)  a  spirit- 
ual, personal  being,  or  devil,  governing  our  atmo- 
sphere, and  perverting  its  life  and  health-sustain- 
ing power,  and  thereby  afflicting  us  with  blasting 
and  mildcAV,  disease  and  death,  at  his  infernal 
pleasure.  It  is  clear,  "  that  the  prince  of  the  power 
of  the  air,"  is  no  other  than  "the  spirit  that  work- 
eth  in  the  children  of  disobedience,"  which  is  the 
principle  of  evil  that  worketh  in  wicked  men. 

"  Among  whom  also  we  all  had  our  conversation 
in  times  past  in  the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mind  ;  and  were  by 
nature  the  children  of  wrath,  even  as  others.  But 
God,  who  is  rich  in  mercy,  for  his  great  love  where- 
with he  loved  us,  even  when  we^  were  dead  in  sins, 
hath  quickened  us  together  with  Christ ;  (by  grace 
are  ye  saved)  ;  and  hath  raised  us  up  together,  and 
made  us  sit  together  in  heavenly  places  in  Christ 
Jesus."— Ys.  3-6. 

And  were  by  nature  children  of  wrath,  even  as 
others :  The  children  of  disobedience — children 
deserving  chastisement ;  wrath  being  put  for  chas- 
tisement in  this,  as  in  many  other  instances. 

"But  God,  who  is  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us,  even  when  we  were 
dead  in  sins,  hath  quickened  us  together  with 
Christ."     Whom  did  God  quicken    together  with 


176  PRIMITIVE   CHRISTIANITY 

Christ  ?  Ans.  "  Both  Jews  and  Gentiles,  who  were 
reconciled  unto  God  in  one  body  on  the  cross,  by 
his  Son  making  them  of  tw^ain,  one  new  man." 
By  whose  authority  is  this  proclamation — this  an- 
nouncement to  the  world — that  God  loyes  all  ,sin- 
ners,  both  Jews  and  Gentiles — even  those  who  are 
dead  in  sin  ?  All  w^ho  believe  the  scriptures,  an- 
swer, it  is  of  God :  this  is  the  Lord's  doing  ;  it  is 
marvelous  in  our  eyes.  Let  the  heavens  rejoice 
and  the  earth  be  glad. 

If  God  loves  all  sinners,  even  when  dead  in  sins, 
in  what  condition  is  it  possible  for  them  to  be  in 
which  he  will  not  love  them  ?  What  has  God 
done  for  all  sinners  pursuant  to  his  love  of  them  ? 
Ans.  He  quickened  and  raised  them  up  together 
with  Christ,  ^vhen  he  "  brought  him  again  from 
the  dead,"  about  eighteen  hundred  years  ago. 
What  is  God  doing  for  all  sinners  now  ?  He  is, 
in  Christ,  reconciling  them  unto  himself — not  im- 
puting their  trespasses  unto  them ;  that  is,  pro- 
claiming in  the  gospel  of  his  Son,  the  pardon  and 
remission  of  their  sins,  "having  made  them  ac- 
cepted in  the  beloved." 

Why  is  God  rich  in  mercy  to  all  sinners  ?  and 
why  does  he  love  them  with  so  great  a  love  ?  Be- 
cause they  are  his  children,  in  and  through  Christ 
his  Son ;  he,  the  Son,  being  the  head  of  every 
man,  and  they  "  the  members  of  his  body — of  his 
flesh  and  of  his  bones." 

And  made  us  sit  together  in  heavenly  places  in 
Christ  Jesus."     We,  as  members  of  Christ's  body, 


VERSUS  POPULAR  THEOLOGY.       177 

"Were  raised  up  together  in  him  to  the  heavenly 
state  to  the  presence  of  the  Father. 

"  That  in  the  ages  to  come  he  might  shew  the 
exceeding  riches  of  his  grace,  in  his  kindness  to- 
ward us  through  Christ  Jesus." — Y.  7. 

"  That  in  the  ages  to  come  :"  That  in  all  ages, 
subsequent  to  the  resurrection  of  Christ,  God  might 
shew  his  great  love  toward  us  sinners,  through 
Christ  Jesus,  by  the  preaching  of  the  gospel  of  his 
grace. 

"  For  by  grace  are  ye  saved  through  faith  ;  and 
that  not  of  yourselves  :  it  is  the  gift  of  God  :  not 
of  works,  lest  any  man  boast.  For  we  are  his 
workmanship,  created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained  that  we 
should  walk  in  them."— Vs.  8-10. 

"  For  by  grace  are  ye  saved  :"  For  it  is  to  the 
preaching  of  the  gospel  of  the  grace  of  God  that 
ye  who  believe,  are  wholly  indebted  for  your  faith 
and  your  assurance  of  salvation. 

"  Not  of  works  :"  You  are  not  to  understand 
that  you  are  thus  saved,  because  of  any  works  or 
merit  of  your  own,  lest  you  should  boast — lest  you 
should  "think  of  yourself  more  highly  than  you 
ought  to  think." 

"  For  we  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works  :"  For  it  is  by  the  means 
of  grace,  the  hearing  of  the  gospel,  that  we  are  in 
the  faith  of  Christ,  which  faith  is  manifest  by  good 
works,  as  God  hath  before  ordained  that  we  should 
walk  in  them. 

8* 


178  PRIMITIVE   CHRISTIANITY 

"  Wherefore  remember,  that  3^e  being  in  time 
past  Gentiles  in  the  flesh,  who  are  called  uncircum- 
cision  by  that  which  is  called  the  circumcision  in 
the  flesh  made  by  hands  ;  that  at  that  .time  ye  were 
without  Christ,  being  aliens  from  the  common- 
wealth of  Israel,  and  strangers  from  the  covenants 
of  promise,  having  no  hope,  and  without  God  in 
the  world  :  but  now  in  Christ  Jesus  ye  who  some- 
times were  far  off  are  made  nigh  by  the  blood  of 
Christ.  For  he  is  our  peace,  who  hath  made  both 
one,  and  hath  broken  down  the  middle  wall  of 
partition  between  us." — Ys.  11-14. 

"  Wherefore  remember,"  that  ye  were  uncircum- 
cised  Gentiles,  aliens  from  the  commonwealth  of 
Israel,  strangers  to,  or  ignorant  of  the  promise  made 
to  the  Israelites  of  the  Messiah,  and  without  hope 
in  God ;  and  were  far  off — far  from  the  enjoyment 
of  their  spiritual  privileges ;  "  but  are  now  made 
nigh  by  the  blood  of  Christ,"  who  "  tasted  death 
for  every  man,"  as  their  head  ;  and  they,  the  mem- 
bers of  his  body,  participating  in  the  same. 

"  For  he  is  our  peace ;"  who  hath  made  both 
Jews  and  Gentiles  one  people  :  v.  15,  abolishing 
the  law  of  commandments  and  ordinances,  which 
were  as  a  sejDarating  wall  between  them  :  making 
in  himself,  by  assuming  our  nature,  one  new  man, 
or  one  undivided  people — so  making  peace  or  a 
perfect  union :  v.  16,  that  he  might  reconcile  both 
unto  God,  in  one  body,  by  the  cross ;  that  is,  by 
offering  himself  and  the  humanity,  (it  being  in  him) 
without  spot  unto  God,  which  was  the  great  sacri- 


VEKSLS  POPULAR  THEOLOGY.       179 

fice  of  wliicli  tliose,  under  the  Jewish  dispensation, 
were  but  the  shadow. 

Y.  17. — "And  came  and  preached  peace" — re- 
conciliation to  God,  to  you  which  were  afar  off; — 
you,  Gentiles,  who  were  aliens  from  the  common- 
wealth of  Israel,  and  without  hope  in  God ;  and  to 
them  who  were  nigh — the  Jews — who  were  the  ac- 
knowledged people  of  God. 

"  For  through  him  we  both  have  access  by  one 
spirit  unto  the  Father." — Y.  18.  By  Christ,  we 
believers,  both  Jews  and  Gentiles,  have  access  by 
one  spirit — by  one  spirit  of  faith  and  love,  unto 
the  Father. 

*'  Now  therefore  ye  are  no  more  strangers  and 
foreigners,  but  fellow-citizens  with  the  saints  and 
of  the  household  of  God."— Y.  19.  Ye  Gentiles 
are  therefore  no  more  strangers,  but  fellow-citizens: 
ye  are  all  one  in  Christ. 

"  And  are  built  upon  the  foundation  of  the  apos- 
tles and  prophets,  Jesus  Christ  himself  being  the 
chief  corner-stone  ;  in  whom  all  the  building  fitly 
framed  together  groweth  unto  an  holy  temple  in 
the  Lord."— Ys.  2^0,  21. 

"And  are  built  upon  the  foundation  of  the 
apostles  and  prophets."  The  prophets  built  their 
hopes  of  a  glorious  resurrection  to  life  and  immor- 
tality upon  their  participation  in  the  obedience, 
suffering,  death,  and  resurrection  of  Christ,  as 
members  of  his  body.  So  did  the  apostles,  so  did 
the  saints,  the  believers  in  the  true  Messiah,  under 
both  dispensations. 


180  PRIMITIVE   CHEISTIANITY 

''In  whom  all  tlie  building."  In  whom  (Christ) 
all  the  building — all  the  children  of  humanity, 
fitly  framed  together,  as  the  members  of  a  perfect 
body  must  be,  groweth,  and  will  grow,  into  a  holy 
temple  in  Christ,  until  the  last  child  of  Adam  is 
delivered  from  the  bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of  Grod. 

"In  whom  ye  also  are  builded  together,  for  an 
habitation  of  God  through  the  Spirit." — Y.  22.  In 
whom  (Christ)  ye  believers  are  builded  (not  that 
you  constitute  the  whole  building,  as  spoken  of 
in  the  preceding  verse),  but  ye  are  builded  to- 
gether in  Church  relation,  for  a  visible  church,  for 
an  habitation  of  God,  through  the  Spirit,  or  by 
his  Spirit — the  spirit  of  love,  which  is  his  spiritual 
presence. 

Chap.  8. — "  For  this  cause  I,  Paul,  the  prisoner 
of  Jesus  Christ,  for  you  Gentiles." — Y.  1.  A 
prisoner  for  the  sake  of  Christ. 

"If  ye  have  heard  of  the  dispensation  of  the 
grace  of  God  which  is  given  me  to  you-ward  ;  how 
that  by  revelation  he  made  known  unto  me  the 
mystery  as  I  wrote  afore  in  few  words,  whereby 
when  ye  read  ye  may  understand  my  knowledge 
in  the  mystery  of  Christ,  which  in  other  ages  was 
not  made  known  unto  the  sons  of  men,  as  it  is 
now  revealed  unto  his  holy  apostles  and  prophets 
by  the  Spirit ;  that  the  Gentiles  should  be  fellow- 
heirs,  and  of  the  same  body,  and  partakers  of  his 
promises  in  Christ  by  the  gospel." — Ys.  2,  8,  4, 
6,  6.     The  dispensation  of  the   gospel  given  to 


VERSUS  POPULAR  THEOLOGY.  181 

Paul  (v.  2),  and  tlie  mystery  made  known  to  him 
by  revelation  (v.  3),  are  one  and  the  same,  and  are 
fully  explained  in  v.  10,  chap.  1,  of  this  Epistle, 
to  which  he  here  refers,  saying  that  he  had  writ- 
ten, or  communicated,  it  to  them  afore  in  few 
words.  These  are  the  words,  viz. :  "  That  in  the 
dispensation  of  the  fullness  of  time  he  might  gather 
together  in  one  all  things  in  Christ,  both  which 
are  in  heaven  and  which  are  on  earth,  even  in 
him."  See  my  remarks,  in  course,  on  this  verse  ; 
and  I  am  impelled  to  add,  that  if  these  words  of 
Paul  are  true,  any  gospel,  by  whomsoever  preach- 
ed, promising  less  than  the  gathering  together,  in 
the  fullness  of  time  (all  time),  all  men  in  Christ 
(and  I  want  no  other  salvation),  is  another  gospel 
than  that  which  he  (Paul)  preached. 

This  glorious  mystery  (which  is  no  other  than 
the  gospel  of  the  grace  of  God),  he  (Paul)  tells  us 
was  not  made  known  to  the  sons  of  men,  as  it  was 
then  revealed  to  Christ's  apostles  and  prophets 
(y,  5^  6)— the  prophets  of  that  day.  It  had  been 
kept  secret  since  the  world  began. — Rom.  16  :  25. 
And  the  mystery,  the  secret  was,  that  the  Gentiles 
should  be  fellow-heirs,  and  of  the  same  body,  as 
were  the  Jews.  What  body?  Ans.  Christ's 
body.  And  partakers  of  his  promise.  What  pro- 
mise? Why,  that  in  the  fullness  of  time  all  in 
heaven  and  on  earth  should  be  gathered  together 
in  Christ,  whose  body  is  incomplete  until  that  pro- 
mise shall  be  fulfilled:  the  humanity,  nothing  less, 
can  constitute  that  body. 


182  PRIMITIVE   CHRISTIANITY 

"  Whereof  I  was  made  a  minister  according  to 
the  gift  of  the  grace  of  God,  given  unto  me  by  the 
effectual  working  of  his  power.  Unto  me  who 
am  less  than  the  least  of  all  saints,  is  the  grace 
given  that  I  should  preach  among  the  Gentiles 
the  unsearchable  riches  of  Christ ;  and  to  make  all 
men  see  what  is  the  fellowship  of  the  mystery, 
which  from  the  beginning  of  the  world  hath  been 
hid  in  God,  who  created  all  things  by  Jesus  Christ." 
—Vs.  7,  8,  9. 

Christ  manifested  himself  personally  to  Paul, 
baptizing  him  with  his  spirit,  or,  with  the  Holy 
Ghost — the  spirit  of  love ;  love  for  the  members 
of  his  (Christ's)  body,  which  spirit  of  love  "worked 
effectually  in  him  (Paul)  according  to  its  mighty 
power,"  consecrating  him,  soul  and  body,  ^to  the 
promulgation  of  the  gospel,  or  to  the  making 
known  the  mystery,  or  the  hitherto  secret  purpose 
of  God,  to  make  both  Jews  and  Gentiles — all  men 
— fellow-heirs  of  the  promise  of  his  grace,  in  and 
by  Christ  his  Son ;  thus  making  him  (Paul)  a 
minister  according  to  the  gift  of  grace  (the  spirit 
of  love)  given  to  him,  "that  he  might  preach 
among  the  Gentiles  the  unsearchable  riches  of 
Christ,"  which  riches  consist  in  no  other  than  the 
"unsearchable," inappreciable  love  of  Christ  to  the 
Gentiles,  as  well  as  Jews. 

And  "  that  he  (Paul)  might  make  all  men  see 
what  is  the  fellowship  of  the  mystery;"  that  is, 
that  he  might  make  all  understand  clearly  the 
equal  parficipntion,  both  of  the  Jf^ws  and  Gentiles, 


VERSUS  POPULAR  THEOLOGY.       183 

in  the  promises  and  blessing  of  the  gospel,  which 
promises  and  blessing,  or,  rather,  the  universal  in- 
terest and  participation  in  them,  were  from  the 
beginning  of  the  world  hid  in  God,  "  who  created 
all  things  by"  and  for  "  Christ." 

"  To  the  intent  that  now  nnto  the  principalities 
and  powers  in  the  heavenly  places  might  be  known, 
by  the  church,  the  manifold  wisdom  of  God,  ac- 
cording to  the  eternal  purpose  which  he  purposed 
in  Christ  Jesus  our  Lord :  in  whom  we  have  bold- 
nevSs  and  access  with  confidence  by  the  faith  of 
him."— Ys.  10,  11,  12. 

"To  the  intent."  I  was  thus  qualified  and  com- 
missioned so  to  preach,  that  now  unto  the  princi- 
palities and  powers  (meaning  the  numerous  gos- 
pel churches,  or  branches  of  the  whole  Christian 
church — ecclesiastical  establishments  being  gener- 
ally so  called  in  the  apostolical  writings)  might  be 
known  by  the  Church  at  large  "  the  manifold  wis- 
dom of  God" — the  mystery,  or  the  fellowship  of 
the  mystery,  thus  developed  by  his  preaching. 

"  According  to  the  eternal  purpose."  The  pur- 
pose made  before  time  in  Christ,  "  when  Christ 
was  brought  forth  before  the  world  began,"  when 
he  was  constituted  the  head  of  a  spiritual  nature, 
or  race  of  spiritual  existences — "the  head  of  every 
man,  the  first-born  of  every  creature." 

"In  whom  we  have  boldness  and  access  with 
confidence  by  the  faith  of  him."  In  whom  (Christ) 
we  have  boldness  and  confidence  to  address  God 
as  our  Father — to  lift  up  our  hearts  to  him  in  the 


184  PKIMITIVE   CHRISTIANITY 

full  assurance  of  faith,  in  the  full  assurance  of  our 
acceptance  with  him  as  his  children,  believing  that 
we  are  members  of  Christ's  body,  and  that  in  him 
we  have  obeyed,  suffered,  died,  and  rose  from  the 
dead,  and  in  him  have  access  to  the  presence  and 
glory  of  the  Father. 

"Wherefore  1  desire  that  ye  faint  not  at  my 
tribulation  for  you,  which  is  your  glory." — Y.  13. 

"  Wherefore,"  considering  the  infinite  blessings 
flowing  from  the  knowledge  of  the  fellowship  of 
the  mystery — the  gospel  of  the  grace  of  God — I 
''desire  that  ye  faint  not  at  my  tribulation,"  to 
which  I  am  subjected  by  my  ministry,  "which  is 
your  glory."  I  suffer  tribulation  for  your  good, 
that  I  may  contribute  to  your  "joy  of  faith." 

"  For  this  cause  I  bow  my  knees  unto  the  Father 
of  our  Lord  Jesus  Christ." — V.  14. 

"  For  this  cause."  Because  I  am  counted  worthy 
thus  to  suffer  for  the  good  of  the  members  of 
Christ's  body,  I  bow  in  gratitude  to  God  the 
Father,  and  glory  in  my  tribulation. 

"  Of  whom  the  whole  family  in  heaven  and 
earth  is  named." — Y.  15. 

"  The  whole  family  in  heaven  and  in  earth." 
The  humanity,  as  it  existed  in  Adam  in  mass, 
having  died  and  risen  in  Christ,  was  then  in  hea- 
ven ;  but  in  its  individual  existence  was  still  in 
earth,  inasmuch  as  the  resurrection  was  not  until 
the  second  advent  of  Christ ;  but  all  were  named 
in  Christ  as  the  members  of  his  body,  and  there- 
fore the  children  of  God. 


VEESUS  POPULAR  THEOLOGY.       185 

''That  lie  would  grant  jou,  according  to  the 
riches  of  his  glory,  to  be  strengthened  with  might 
by  his  spirit  in  the  inner  man.  That  Christ  may 
dwell  in  your  hearts  by  faith,  that  ye  being  rooted 
and  grounded  in  love,  may  be  able  to  comprehend 
with  all  saints  what  is  the  breadth  and  length  and 
depth  and  height;  and  to  know  the  love  of  Christ 
which  passeth  knowledge,  that  ye  might  be  filled 
with  all  the  fullness  of  God."— Ys.  16,  IT,  18,  19. 

''That  he,"  the  Father,  "would  grant  you,  ac- 
cording to  the  riches  of  his  glory,"  or  the  riches 
of  his  love  in  Christ,  "to  be  strengthened  with 
might  by  his  spirit,"  or  with  faith  "by  his  spirit, 
in  the  inner  man,"  or  in  the  mind. 

"That  Christ  may  dwell  in  your  hearts  by  faith: 
that  ye  being  rooted  and  grounded  in  love."  To  be 
rooted  and  grounded  in  love,  is  to  have  Christ 
dwell  in  our  hearts ; — his  presence  and  spirit  is  love. 

"  That  ye  may  be  able  to  comprehend,  &c.,  and 
to  know  the  love  of  Christ,"  is  to  understand  the 
fellowship  of  the  mystery  which  Paul  had  ex- 
plained to  them.  And  "to  be  filled  with  all  the 
fullness  of  God,"  is  to  be  filled  with,  or  have  a  per- 
fect assurance  of  his  love. 

"  Kow  unto  him  that  is  able  to  do  exceeding 
abundantly,  above  all  that  we  ask  or  think,  ac- 
cording to  the  power  that  worketh  in  us." — Y.  20. 
"  God  is  able,  and  will  do  for  us,"  above  our  highest 
conceptions,  because  he  will  provide  for  us  "accord- 
ing to  the  power  that  worketh  in  us,"  which  power 
is  his  love  shed  abroad  in  our  hearts. 


186  PHIMITIVE    CHRISTIANITY 

"  Unto  him  be  glory  in  tlie  Church,  by  Christ 
Jesus,  throughout  all  ages  world  without  end." — v. 
21.  Unto  God  "be  glory  in  the  Church  by  Christ." 
All  praise  offered  to  the  Father,  should  be  in  the 
name  of  Christ,  because  we  are  in  and  of  him,  con- 
stituent of  his  body.  So  it  should  and  will  be  in 
all  ages,  and  to  all  eternity. 

The  instructions  and  exhortations,  which  com- 
prise the  three  remaining  chapters  of  the  Epistle, 
are  so  plainly  and  perfectly  in  harmony  with  those 
preceding,  on  which  I  have  commented,  and  so 
rich  in  the  divine  love  and  wisdom,  with  which 
that  great  apostle  was  so  abundantly  inspired,  that 
comment  upon  them,  by  an  uninspired  mind,  might 
rather  dim  than  heighten  their  beauty  and  glory. 


VERSUS  POPULAR  THEOLOGY.       187 


CHAPTEK  YIII. 

I  AM  now  impelled  to  offer  a  brief  comment  on 
chap.  3,  of  the  Epistle  to  the  Philippians,  a  portion 
of  which  I  have  formerly  considered  of  difS.cult 
interpretation,  and  on  which  I  conceive  that  new 
light  is  shed,  by  a  clearer  understanding  of  the 
"fellowship  of  the  mystery,"  made  known  to  us 
by  that  portion  of  the  Epistle  to  the  Ephesians, 
which  has  been  the  subject  of  my  last  remarks. 

Phil.,  chap.  3,  vs.  1,  2. — "  Finally,  my  brethren, 
rejoice  in  the  Lord.  To  write  the  same  things  to 
you,  to  me  indeed  is  not  grievous,  but  for  you  it  is 
safe.  Beware  of  dogs,  beware  of  evil  workers,  be- 
ware of  the  concision." 

"  To  write  the  same  things  to  you'' — to  repeat 
the  warnings  I  have  before  given  you — "to  me  is 
not  grievous" — is  not  a  weariness — "and  for  you 
it  is  safe."  That  you  may  guard  against  "  evil 
workers,  or  dogs," — persons  seeking  to  subvert  the 
doctrines  of  Christianity,  and  to  destroy  the  Church 
— he  warned  them  also  against  the  "  concision" — 
those  who  contended  for  the  continuation  of  the 


188  PRIMITIVE   CHRISTIANITY 

observance  of  the  rite  of  circumcision,  as  essential 
to  salvation  and  acceptance  with  God.  The  sub- 
stitution of  the  word  concision  for  circumcision, 
may  imply  that  the  sacred  use  of  that  rite  being 
abolished,  its  literal  observance  was  to  be  regarded 
only  as  a  mere  incision — of  no  possible  utility. 

^'For  we  are  the  circumcision,  which  worship 
God  in  the  spirit,  and  rejoice  in  Christ  Jesus,  and 
have  no  confidence  in  the  flesh." — Y.  3.  For  we, 
believers,  are  the  true  circumcision,  "  who  worship 
God,"  or  consecrate  ourselves  to  him  in  the  spirit, 
the  spirit  of  love,  the  spirit  of  that  love  which  is 
shed  abroad  in  our  hearts  by  Christ,  being  the 
fruit  of  our  faith  in  him.  Such  is  the  spiritual 
circumcision  or  consecration  of  ourselves  to  God, 
of  which  the  circumcision  in  the  flesh  w^as  but  a 
figure.  We,  believers  in  the  gospel,  rejoice  in 
Christ  Jesus — we  trust  in  him  alone — in  his  obe- 
dience, death,  and  resurrection,  "  and  have  no  con- 
fidence in  the  flesh,"  have  no  trust  or  reliance  on 
our  natural  descent  from  Abraham,  or  those  fleshly 
ordinances  which  were  but  shadows  of  good  things 
to  come :  they  were  the  "  things  which  perished 
with  their  using." 

"  Though  I  might  also  have  confidence  in  the 
flesh.  If  any  other  man  thinketh  he  hath  whereof, 
he  might  trust  in  the  flesh,  I  more :  circumcised 
the  eighth  day,  of  the  stock  of  Israel,  of  the  tribe 
of  Benjamin,  an  Hebrew  of  the  Hebrews,  as  touch- 
ing the  law,  a  Pharisee  :  concerning  zeal,  perse- 


VERSUS  POPULAR  THEOLOGY.       189 

cuting   the  Church.  ;    touching   the   righteousness 
which  is  in  the  law,  blameless." — Y.  4-6. 

"  Though  I  might  have  confidence  in  the  flesh." 
If  those  evil  workers,  of  whom  I  have  warned  jou, 
claim  authority  as  teachers  in  the  Church,  on  the 
ground  of  their  legal  righteousness,  I  have,  on  the 
same  ground,  an  equal,  and  indeed  a  superior  claim 
— being  purely  of  the  stock  of  Israel,  manifesting 
my  zeal  in  support  of  the  Jewish  religion,  by  the 
most  violent  persecution  of  Christians,  for  their  re- 
fusal to  obey  its  ordinances:  touching  the  law, 
blameless. 

"But  what  things  were  gain  to  me,  those  I 
counted  loss  for  Christ." — V.  7.  But  all  those 
things,  those  high  attainments  in  the  obedience 
and  righteousness,  which  is  of  the  law,  I  relin- 
quished ;  exchanging  the  shadow  for  the  substance, 
which  I  found  in  Christ. 

''  Yea,  doubtless,  and  I  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord :  for  whom  I  have  suffered  the  loss 
of  all  things,  and  do  count  them  but  dung,  that  I 
may  win  Christ ;  and  be  found  in  him,  not  having 
mine  own  righteousness,  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith." — Ys.  8,  9. 
"  Yea,  doubtless," — truly  and  verily  I  count  all 
things,  the  whole  system  of  offerings  and  sacrifices, 
of  types  and  shadows,  the  whole  covenant  of  works, 
"  but  loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord,  for  whom  I  have  suffered  the 


190  PRIMITIVE   CHRISTIANITY 

loss  of  all  things, — for  whose  perfect  offerings  and 
sacrifices,  as  the  head  of  every  man,  I  renounce  the 
doctrine  of  justification  by  the  deeds  of  the  law, 
and  my  legal  righteousness,  as  utterly  impure  and 
worthless,  that  I  may  fully  embrace  and  trust  in 
Christ. — "  And  be  found  in  him,"  as  a  member  of 
his  body:  not  pleading  my  own  righteousness, 
which  is  by  the  deeds  of  the  law,  but  relying 
wholly  on  the  righteousness  which  is  of  God  in 
Christ,  of  which  I  have  the  assurance  by  faith. 

"  That  I  may  know  him,  and  the  power  of  his 
resurrection,  and  the  fellowship  of  his  sufferings, 
being  made  conformable  unto  his  death  ;  if  by  any 
means,  I  might  attain  unto  the  resurrection  of  the 
dead."— Ys.  10,  11. 

"  That  I  may  know  him,"  &c.,  I  have  renounced 
and  exchanged  all  other  hope  and  dependence,  for 
the  knowledge  of  the  power  of  Christ's  resurrec- 
tion ;  which  is  the  resurrection  of  every  man  in 
him. 

"And  the  fellowship  of  his  sufferings;"  that  I 
may  suffer  as  he  (Christ)  suffered ;  that  is,  for  the 
members  of  his  body,  the  humanity.  "If  by  any 
means," — by  any  sufferings  yet  appointed  for  me — 
I  may  attain  to  their  full  measure,  and  so  to  the 
mark  (the  day  of  my  death)  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus :  which  prize 
is  the  resurrection  of  the  dead.  For  I  do  not  count 
that  I  have  yet  apprehended,  experienced,  all  the 
sufferings  appointed  for  me,  but  I  forget  those  al- 
ready endured,  and  reach  forward,  "  that  I  may 


VERSUS  POPULAR  THEOLOGY.       191 

fill  up  that  whicli  is  behind,  of  the  afflictions  of 
Christ  in  my  flesh,  for  his  body's  sake." 

"  Let  us,  therefore,  as  many  as  be  perfect,  be 
thus  minded ;  and  if  in  anything  ye  be  otherwise 
minded,  God  shall  reveal  even  this  unto  you." — • 
y.  15. 

''As  many  as  be  perfect :"  As  many  as  are  per- 
fectly devoted  to  the  promulgation  of  the  gospel 
and  cause  of  Christ,  and  ready  (as  was  Paul)  to 
sacrifice  his  life  for  that  purpose,  let  them  be  thus 
minded.  "  And  if  in  anj^thing  ye  be  otherwise 
minded :"  If  ye  have  not  yet  attained  to  that 
entire  devotion  to  Christ,  and  strength  to  suffer  all 
things  for  his  sake,  God  shall  reveal  or  grant  even 
this  strength  unto  you  in  due  time. 

"Nevertheless,  whereto  we  have  already  attained, 
let  us  walk  by  the  same  rule,  let  us  mind  the  same 
thing."— Y.  16. 

"  Let  us  walk  by  the  same  rule  :"  Let  us  imi- 
tate our  divine  master  in  love  and  devotion  to  the 
happiness  of  all  mankind. 

"  Brethren,  be  followers  together  of  me,  and  mark 
them  which  walk  so,  as  ye  have  us  for  an  example. 
(For  many  walk,  of  whom  I  have  told  you  often, 
and  now  tell  you  even  weeping,  that  they  are  the 
enemies  of  the  cross  of  Christ ;  whose  end  is  de- 
struction, whose  God  is  their  belly,  and  whose 
glory  is  in  their  shame,  who  mind  earthly  things)." 
— Vs.  17-19.  The  apostle  here  repeats  the  warn- 
ing which  he  had  given  in  verse  2  of  the  chapter, 


192  PRIMITIVE   CHRISTIANITY 

and  predicts  the  entire  apostasy  and  destruction,  or 
punishment,  of  false  teachers. 

^'For  our  conversation  is  in  heaven  ;  from  whence 
we  look  for  the  Saviour,  the  Lord  Jesus  Christ : 
who  shall  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body,  according  to 
the  working  whereby  he  is  able  to  subdue  all  things 
unto  himself  "—Vs.  20,  21. 

"  For  our  conversation  is  in  heaven  :"  We  be- 
lievers realize,  by  faith,  that  Christ,  the  head  of 
every  man,  is  ''  at  the  right  hand  of  the  majesty  in 
the  heavens;"  and  we  look  for  him  from  thence 
because  he  told  us  he  would  come  the  second  time, 
before  this  generation  should  pass. 

*'  Who  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body :"  Is  it 
indeed  true  that  Paul  and  the  other  apostles  did 
verily  look  for  and  believe  that  Christ  would  make 
his  second  advent  "  before  the  passing  away  of 
that  generation  ?" — that  he  would  then  "  quicken 
the  dead — all  who  had  died  in  Adam — that  they 
might  live  in  him  (Christ)  and  bear  his  image,  as 
they  had  borne  the  image  of  Adam, "  and  that  he 
would  also  change  the  vile  bodies  of  all  who  should 
survive  that  period.  If  we  believe  that  Paul,  who 
had  seen  the  Lord,  and  heard  the  words  of  his 
mouth,  was  taught  by  him  thus  to  speak,  and  if 
we  believe,  moreover,  that  the  strictly  correspond- 
ing predictions  of  Christ  were  fulfilled,  then,  verily, 
it  is  true,  that  Christ  did  so  come  and  raise  the 
dead ;  also  that  he  did  then,  and  still  continues,  to 


VERSUS  POPULAR  THEOLOGY.       193 

change  at  death  the  vile  bodies  of  all  survivors  of 
that  great  event,  and  to  fashion  them  like  unto  his 
glorious  body. 

''  According  to  the  working  whereby  he  is  able 
to  subdue  all  things  unto  himself:"  As  God  created 
all  things,  all  worlds,  and  all  men,  by  and  for  Christ 
his  Son,  so  is  he  now,  and  will  ever  be,  according 
to  that  same  w^orking  of  the  Father  by  him,  able 
to  subdue  all  things  unto  himself,  or  to  change 
every  member  of  his  body  even  to  the  latest  child 
of  Adam,  from  mortality  to  immortality — from  the 
likeness  of  Adam  to  the  likeness  of  himself. 


Eemarks  on  a  portion  of  the  Epistle  to  the 
Hebrews. 

The  object  and  design  of  that  communication, 
which  was  written  to  the  Hebrews  from  Italy,  was 
to  set  forth  the  abundant  evidence  contained  in 
the  scriptures,  that  Jesus  was  the  Christ — the  pro- 
mised Messiah — the  Son  of  God — who  had  come  in 
the  flesh.  Thus,  in  chapter  1st,  he  argues  and  estab- 
lishes Christ's  divine  Sonship ;  and  in  chapter  2  : 
1-4,  exhorts  the  brethren  to  give  diligent  heed  to 
his  teachings  and  instruction,  as  "to  him  that 
speaketh  from  heaven,"  and  warns  them  of  the 
consequences  of  rejecting  the  great  salvation — the 
gospel — which  he,  Christ,  had  first  preached  to 
them,  and  which  was  afterward  preached  by  the 
apostles, — God   bearing  them  witness,  both  with 

9 


194  PKIMITIVE   CHKlSTlA^^l'^k' 

signs  and  wonders,  and  divers  miracles,  and  gifts 
of  the  Holj  Ghost,  according  to  his  own  will. 

Y.  5. — "  For  unto  the  angels  hath  he  not  put  in 
subjection  the  world  to  come  whereof  we  speak." 
By  the  "angels"  here  spoken  of,  I  understand  the 
Jewish  ecclesiastical,  rulers  as  in  verse  2  :  Moses 
and  the  prophets  are  evidently  so  called,  and  the 
world  to  come  was  the  gospel  Church  state. 

Y.  6. — "And  one  in  a  certain  place  testified, 
saying,  What  is  man,  that  thou  art  mindful  of  him  ? 
or  the  son  of  man,  that  thou  visitest  him  ?"  that 
is,  What  is  humanity,  that  it  should  be  exalted  to 
a  union  with  thy  son,  in  the  person  of  the  Son  of 
man,  who  was  made  a  little  lower  than  the  angels ; 
and  yet,  by  virtue  of  which  union,  thou  crownest 
him  with  glory  and  honor,  and  didst  set  him  over 
the  works  of  thy  hands  ? 

Y.  8. — "  Thou  hast  put  all  things  under  him ; 
for  in  that  he  put  all  in  subjection  under  him,  he 
left  nothing  that  is  not  put  under  him.  But  now 
we  see  not  yet  all  things  put  under  him."  These 
7  and  8th  verses  are  a  quotation  from  the  8th 
Psalm  ;  and  although  what  is  expressed,  in  some 
sense,  is  true  of  all  mankind,  yet  its  reference  to 
the  Messiah  is  justified  by  the  example  of  Christ, 
who  applies  the  same  passage  to  himself — Mat. 
21  :  16. 

Y.  9. — "  But  we  see  Jesus,  who  was  made  a  little 
lower  than  the  angels,  for  the^  suffering  of  deat^, 
crowned  with  glory  and  honor ;  that  he  by  the 
grace  of  God  should  taste  death  for  every  man." 


VERSUS  POPULAR  THEOLOGY.       195 

"  But  we  see  Jesus,  who  was  made  a  little  lower 
than  the  angels;"  that  is,  ''who  was  made  of  the 
seed  of  '  David,'  according  to  the  flesh"' — "  that  he, 
bj  the  grace  " — the  love  of  God  for  the  humanity 
— the  members  of  Christ's  body — "should  taste 
death  for  every  man  " — every  man  being  in  him  : 
and  then,  that  he  should  "be  crowned  with  glory 
and  honor;'' that  is,  that  he — and  every  man  in 
him — should  rise  from  the  dead  to  immortality  and 
glory. 

y.  10. — "  For  it  became  him,  for  whom  are  all 
things,  and  by  whom  are  all  things,  in  bringing 
many  sons  "  (the  many  members  of  Christ's  body) 
"  unto  glory,  to  make  the  cajDtain  of  their  salvation 
perfect  through  sufferings  :"  That  he,  the  captain, 
might  bear  their  griefs,  carry  their  sorrows,  be 
wounded  for  their  transgressions,  (in  the  first 
Adam)  and  bruised  for  their  iniquities,  yielding 
a  perfect  obedience  to  the  divine  law,  and  offering 
the  many  members  in  his  own  body  on  the  cross, 
without  spot,  unto  God,  that,  as  a  triumphant  cap- 
tain, he  might  rise  from  the  tomb  (and  the  humanity 
in  him)  to  immortality  and  glory  in  the  presence 
of  God,  (v.  11)  "saying,  behold,  I,  and  the  chil- 
dren thou  hast  given  me,  for  both  he  that  sancti- 
fieth,  and  they  who  are  sanctified,  are  all  of  one." 
Y.  14.  "  For  as  much  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself  like- 
wise took  part  of  the  same  ;  that  through  death  he 
might  destroy  him  that  had  the  power  of  death — 
that  is,  the  devil."     The  cause,  or  power  of  death, 


196  PRIMITIVE    CHRISTIANITY 

both  physical  and  moral,  is  in  the  body  :  the  lusts 
of  the  flesh  is  the  cause  of  sin,  which  is  moral 
death  ;  and  the  flesh  and  blood  constitution  of  the 
body,  necessarily  subjects  it  to  physical  death.  The 
lusts  of  the  flesh,  in  which  is  the  power  of  moral 
death,  is  therefore  -the  devil  or  adversary  :  the 
death  of  Christ,  and  of  the  humanity  in  him,  was 
the  death  of  the  Adamic  flesh  and  blood  consti- 
tution, and  the  lusts  thereof,  and  consequently  the 
destruction  of  the  devil. 

Y.  15. — ''And  deliver  them  (all  men)  who, 
through  fear  of  death,  were  all  their  lifetime  sub- 
ject to  bondage."  We  are  delivered  from  the 
bondage  of  fear,  both  of  physical  and  moral  death, 
by  our  faith  in  Christ,  who  has  thus  abolished 
death,  and  brought  life  and  immortality  to  light. 

Y.  16  has,  in  substance,  been  heretofore  referred 
to. 

Y.  17. — "  Wherefore  in  all  things  it  behooved  him 
to  be  made  like  unto  his  brethren,"  (the  members 
of  his  body  are  called  his  brethren,  because  they 
are  in  and  through  hiui  the  children  of  God — he  is 
elsewhere  called  their  '  Elder  Brother'  for  the  same 
reason),  "  that  he  might  be  a  merciful  and  faithful 
High  Priest  in  things  pertaining  to  Grod,  to  make 
reconciliation  for  the  sins  of  the  people. 

Y.  18.—"  For  in  that  he  himself  hath  suffered 
being  tempted,  he  is  able  to  succor  them  that  are 
tempted." 

"  That  he  might  be  a  merciful  and  faithful  High 
Priest  in  things  pertaining  to  God."     That  as  their 


VERSUS  POPULAR  THEOLOGY.       197 

loving  and  faithfnl  High  Priest,  his  offering  and 
sacrifice  might  be  perfect  and  acceptable  nnto  God; 
"that  he  himself  being  tempted,  and  being  touched 
with  the  feeling  of  their  infirmities,  is  able  to  suc- 
cor them  that  are  tempted." 


198  PRIMITIVE   CHRISTIANITY 


CHAPTER  IX. 

The  commentaries  thus  far  offered  on  different 
portions  of  tlie  apostolic  writings,  have,  as  before 
stated,  a  twofold  object :  first,  to  establish  the  truth 
of  the  inbeing  relation  of  the  Humanity  to  the  Son 
of  G-od,  and  its  consequent  filial  relation  to  the 
Father,  as  the  true  foundation  of  genuine  Chris- 
tianity :  second,  to  show  that  no  exegesis  of  those, 
or  of  the  scriptures  generally,  can  harmonize  them 
with  a  partial  or  conditional  salvation,  and  that 
such  partial  and  conditional  salvation  is  eternally 
at  issue  with  the  universally  acknowledged  attri- 
butes of  Grod. 

If,  as  I  hope,  I  have  in  some  good  degree,  in 
view  of  candid  and  unprejudiced  minds,  succeeded 
in  accomplishing  my  purpose,  in  such  proportion 
I  shall  hope  that  the  testimonies  I  have  adduced  in 
support  of  those  propositions,  will  be  thoroughly 
and  dul}^  examined  and  weighed  by  my  readers 
of  that  character. ,  I  solicit  inquiry,  not  contro- 
versy. It  is  of  equal  moment  to  myself  and  all 
others,  that  the  evidence  presented  in  proof  of  pro- 
positions involving  the  eternal  destiny  of  the  world, 


VERSUS  POPULAR  THEOLOGY.       199 

should  be  submitted  to  tlie  severest  scrutiny  and 
most  searcliing  ordeal. 

The  question  at  issue  between  the  system  of  doc- 
trine, which,  according  to  my  understanding  of  the 
scriptures,  claims  to  be  primitive  Christianity,  and 
that  of  popular  theology,  is  to  be  decided  by  evi- 
dence, not  by  argument  or  words  of  man's  wisdom 
and  the  evidence  is  to  be  credited  according  to  the 
known  truthfulness  of  the  witness.      In  a  word 
the  sole  evidence  in  this  cause,  is  the  Bible,  inter 
preted  and  construed  in  harmony  with  the  divine 
perfections  and  attributes.     The  decision  and  judg 
ment,  which  is  according  to  such  evidence,  is  final 
and  from  it  there  is  no  appeal. 

Let  there  be,  therefore,  no  human  creeds  or  tra 
ditions,  however  confirmed  by  the  time-honored 
sanctions  of  the  Church,  introduced  as  witness  in 
this  cause. 

I  do  not  however  repudiate  reason,  as  some  have 
done,  for  the  purpose  of  establishing  the  infallibility 
of  the  Church.  I  call  her  not  as  a  witness,  but 
summon  her  as  a  juror,  and  anticipate  her  verdict, 
with  the  utmost  confidence,  in  favor  of  that  inter- 
pretation of  scripture,  which  harmonizes  with  the 
character  and  attributes  of  God,  and  against  that 
which  is  in  derogation  of  both. 

The  issue  to  be  tried  is,  whether  the  purpose  of 
God  is  the  final  holiness  and  happiness  of  all  sin- 
ners, in  and  through  his  Son,  or  that  millions  of 
millions  of  those  sinners  shall  suffer  eternal  tor- 
ments, the  means  provided  being  alike  ample  for 


200  PRIMITIVE    CHRISTIAXITY 

the  salvation  of  a  part  or  the  whole.  I  ask  that 
the  witness  be  examined,  and  a  true  verdict  given, 
according  to  the  evidence  and  the  law  of  the  divine 
perfections. 

The  true  meaning  of  the  scriptures  is,  beyond 
all  controversy,  in  harmony  with  the  law  of  those 
perfections.  That  harmony  is  therefore  the  essen- 
tial characteristic  of  all  true  exegesis  of  scripture. 
Many  of  the  divine  testimonies  are  indeed  of  very 
difficult  interpretation,  and  some  of  them  seem  to 
conflict  with  the  plainest  truths  generally  incul- 
cated; yet  we  have,  in  the  divine  word,  a  super- 
abounding,  clear,  and  distinct  revelation  of  the 
character  and  purposes  of  God,  and  of  our  duties 
to  him  and  our  fellow-man. 

The  promise  of  the  seed  of  the  woman — which 
was  but  the  promise  of  the  Messiah — was  the  be- 
ginning or  dawning  of  that  revelation ;  and  the 
immediate  institution  of  offerings  and  sacrifices, 
were  symbolical  illustrations  of  the  inbeing  relation 
of  the  humanity  to  Christ. 

The  absolute  seminal  existence  of  the  many  in 
the  one,  is  more  definitely  taught  and  affirmed  in 
the  covenant  which  God  made  with  Noah,  and  his 
posterity  in  him;  by  virtue  of  which  covenant 
they  were  immersed  with  him  (Noah)  in  the  waters 
of  the  flood,  and  with  him  arose,  as  from  a  watery 
tomb ;  from  which  posterity  alone,  or  seminal  ex- 
istence in  Noah,  are  the  millions  which  have,  and 
are  now  spreading  abroad  upon  the  face  of  the 
earth. 


VERSUS  POPULAR  THEOLOGY.       201 

Thus  do  we  learn,  from  tliis  stupendous  provi- 
dence of  God,  that  we  have  a  positive  existence  in 
his  Son,  and  are  consequently  participant  in  his 
obedience,  death,  and  resurrection. 

So  also  did  God  bless  all  the  nations  and  families 
of  the  earth,  in  Abraham  and  his  seed,  (Christ). 

Thus  did  Moses,  by  the  command  of  God,  so 
amplify  the  institution  of  offerings  and  sacrifice,  as 
to  prefigure,  by  the  representative  death  of  the 
people  in  their  High  Priest,  the  absolute  inbeing 
of  the  whole  humanity  in  Christ,  and  their  recon- 
ciliation to  God  through  him. 

So  did  "God  speak,  by  all  his  holy  prophets 
since  the  world  began,  of  the  restitution  of  all 
things,"  (all  men),  not  only  to  primeval  innocence, 
but  to  glory  and  immortality  in  and  through 
Christ.  "And  in  the  last  (or  gospel  day),  he  hath 
spoken  to  us  by  his  Son,"  assuring  us  "  that  he  sent 
him  not  into  the  world  to  condemn  the  world,  but 
that  the  world  through  him  might  be  saved." 
"  Also,  that  he  gave  him  (Christ)  power  over  all 
flesh,  that  he  might  give  unto  them  eternal  life." 
Pursuant  to  which  purpose,  "  he  hath  raised  him 
from  the  dead,  and  sat  him  at  the  right  hand  of 
the  throne  of  the  majesty  in  the  heavens." 

From  whence  he  hath  appeared  "the  second 
time,"  in  the  power  of  his  Spirit,  or  of  the  Holy 
Ghost,  to  quicken  and  raise  the  morally  dead  to  a 
life  of  faith  and  love,  and  the  literally  dead,  all 
who  die  in  Adam,  to  immortality  and  glory. 

Thus  is  the  continuous  and  whole  revelation  of 
9* 


202  PRIMITIVE   CHRISTIANITY 

God  perfected,  to  the  infinite  glorj'-  of  his  grace, 
which  was  given  us  in  Christ  Jesus,  before  the 
world  began. 

And  thus  has  the  light  of  that  revelation  risen, 
from  the  dawning  of  its  day  in  Eden,  shining  forth 
upon  the  world,  through  the  promise  of  the  woman's 
seed — the  offerings  and  faith  of  Abel,  Enoch,  and 
other  antediluvians,  who  called  upon  the  name  of 
the  Lord, — through  the  characters,  teachings,  and 
offices  sustained  by  Noah,  Abraham,  Isaac  and 
Jacob,  Moses  and  the  prophets,  John  the  Baptist, 
Christ  and  his  apostles,  unto  the  perfect  day  of  the 
Lord,  and  the  spiritual  glory  of  his  second  appear- 
ing. 

What  then  is  the  mission  of  primitive  Christian- 
ity ?  Ans.  Both  to  judge  and  to  save  the  world. 
By  what  law  ?  Ans.  By  the  law  of  love  :  which 
law  is  the  gospel  of  Christ — the  word  of  God, 
*'  which  is  quick  and  powerful,  and  sharper  than 
any  two-edged  sword,  piercing  even  to  the  dividing 
asunder  of  the  soul  and  spirit,  and  of  the  joints  and 
marrow,  and  is  a  discerner  of  the  thoughts  and  in- 
tents of  the  heart." 

How  does  the  gospel  judge  the  world,  or  what 
is  the  j)rocess  ?  A]is.  It  is  preached,  or  addresses 
itself  to  a  world  dead  in  sins — a  world  lying  in 
wickedness — that  it  may  be  judged  according  to 
men  in  the  flesh,  but  live  according  to  God  in  the 
spirit.  How  does  the  world  lie  in  wickedness? 
Ans.  There  is  none  that  loveth  perfectly — that 
loveth  his  neighbor  as  himself — no,  not  one.  They 


VERSUS  POPULAR  THEOLOGY.  "       203 

are  together,  more  or  less,  unprofitable,  unloving — 
loving  not  in  deed  and  in  truth.  What  is  the 
penalt}^  for  violating  the  law  of  love?  Ans.  '-He 
that  soweth  to  the  flesh,  which  lusteth  to  envy  and 
hatred,  shall  of  the  flesh  (envy  and  hatred)  reap 
corruption,  suffering,"  or  "  damnation,"  which  is 
the  scripture  word.  Where  shall  he  so  reap  ? — in 
another  world  ?  Certainly  not,  if  he  reaps  of  the 
flesh,  because  the  flesh  can  exist  only  in  this  world. 
"  He  that  hateth  his  brother  is  a  murderer,  and  no 
murderer  hath  eternal  life  (or  the  love  of  the  gos- 
pel, the  love  of  Christ),  abiding  in  him."  Those 
who  hate,  "  bite  and  devour  one  another  and  are 
consumed  one  of  another."  Thus,  sowing  to  the 
flesh,  and  reaping  of  the  flesh,  destruction  and 
misery  are  in  their  ways" — in  the  ways  of  all  that 
hate. 

The  requirements  of  the  law  of  love  are  there- 
fore,— cease  to  hate,  learn  to  love. 

Thus  doth  the  gospel  judge  the  world,  according 
to  men  in  the  flesh — those  who  are  morally  dead. 
Now,  what  is  the  power  of  the  gospel,  by  which 
men  live  unto  Cod  in  the  spirit  ?  Ans.  Its  pro- 
clamation and  manifestation  to  the  world,  of  the 
infinite  love  and  pardoning  mercy  of  God  to  sin- 
ners,— all  sinners,  even  the  chief!  All  who  be- 
lieve that  proclamation,  respond  to  that  love,  and 
are  born  of  God,  and  live  unto  him,  in  the  very 
spirit  of  his  love  ;  by  which  spirit  they  love  as 
God  loves — all,  even  the  evil  and  the  unthankful ; 


204  PRIMITIVE    CHRISTIANITY 

they  have  ceased  to  hate,  (except  their  sins),  and 
•  learned  to  love ;  they  have  repented  unto  life. 

But  doth  the  gospel  save  us  only  in  this  life  ? 
A71S.  In  no  other.  It  doth  indeed  beget  us  to  a 
lively  hope  of  our  inheritance,  which  is  incorrupti- 
ble, undefiled,  and  that  fadeth  not  away,  reserved 
in  heaven  for  us,  all  of  which  is  perfectly  adapted 
to  our  present  state. 

It  is  then  true,  as  the  gospel  of  God  our  Saviour 
is  true,  that  every  sinner  is  a  member  of  Christ's 
body,  of  his  heavenly  and  earthly  nature,  and 
therefore  a  child  of  Grod,  a  subject  of  his  tender 
mercy  and  infinite  love,  "  even  when  dead  in  tres- 
passes and  sins." 

Shall  the  glorious  mystery  which  was  made 
known  eighteen  hundred  years  ago,  be  now  con- 
cealed from  sinners,  lest  they  do  evil  that  good 
may  come?  \Yas  Paul  made  a  minister  that  he 
might  conceal  it  ?  Hear  him.  "  Unto  me,  who 
am  less  than  the  least  of  ail  saints,  was  this  grace 
given,  that  I  should  preach  among  the  Gentiles  the 
unsearchable  riches  of  Christ ;  and  to  make  all  men 
see  what  is  the  fellowship  of  the  mysterj^,  which, 
from  the  beginning  of  the  world,  hath  been  hid  in 
God,  who  created  all  things  by  Jesus  Christ." — 
Eph.  3  :  8,  9.  Why  make  all  men  see  it,  if  it  in- 
cluded but  a  few? 

Go  then,  every  gospel  messenger,  preach  to  every 
sinner  the  infinite  love  and  forgiving  mercy  of 
God,  as  revealed  in  Christ,  the  head  of  every  man, 
that  every  sinner  may  believe,  and  believing,  may 


VERSUS  POPULAR  THEOLOGY.       205 

respond  to  that  love  ;  which  being  shed  abroad  in 
his  heart,  he  shall  cease  to  hate,  (naught  but  sin), 
and  learn  to  love — to  love  God  and  his  fellow- men. 

Will  he  then  be  inclined  to  do  evil,  that  good 
may  come?  "Being  dead  to  sin,  he  will  desire 
not  to  live  any  longer  therein." 

What  do  the  ministers  of  the  popular  sects 
preach?  Ans.  That  we  must  repent  and  believe 
on  the  Lord  Jesus  Christ.  Well ;  how  must  we 
believe  on  him  ?  v/hat  must  we  believe  concerning 
him  ?  Their  reply  is,  that  we  must  believe  that, 
if  we  repent  of  our  sins,  God  vvdll  forgive,  and 
Christ  will  save  us  by  his  atoning  blood,  shed  for 
us  on  the  cross ;  but  if  we  do  not  thus  repent,  God 
will  not  forgive  us,  and  the  atonement  of  Christ 
will  avail  us  nothing,  and  we  must  eternally  perish. 

If  the  case  be  so  with  us,  we  have  to  change  the 
Deity  from  an  unforgiving  to  a  forgiving  disposi- 
tion toward  us,  by  our  repentance ;  then  it  is  for 
our  repentance  that  we  are  forgiven,  and  not  for 
Christ's  sake,  or  for  aught  that  he  has  done  or  suf- 
fered, and  our  repentance  (not  the  blood  of  Christ) 
is  the  atonement ;  then  is  our  salvation  of  works, 
not  of  grace. 

Such,  then,  is  popular  theology — the  popular 
gospel — conscientiously  and  solemnly  believed  to 
be  truthfully  stated.  If  it  be  true,  what  is  the 
hope  of  the  world?  Ans.  That  those  only  can  be 
saved  who  have  so  repented  and  so  changed  the 
disposition  and  purpose  of  the  Deity,  and  then  be- 
lieved in  the  saving  virtue  and  power  of  the  blood 


206  ■    PRIMITIVE   CHRISTIANITY 

of  Christ.  Admitting  now  the  jDOssibihty  of  such 
repentance  and  change  in  the  Deity,  what  propor- 
tion does  the  number  of  the  happy  subjects  of  it 
bear  to  those  who  have  not  so  repented  ? 

Having  no  rehable  statistics  to  consult,  probable 
conjecture  must  answer  that  question  as  best  it 
may.  Suppose  there  are  one  thousand  millions 
now  living  who  must  so  repent,  or  (to  use  the 
popular  phrase)  suffer  the  pains  of  hell  forever; 
and  suppose  that  Christendom  contains  one-fourth 
part  of  that  population,  which  is  two  hundred  and 
fifty  millions :  of  which  number,  I  do  not  learn 
that  pious  persons  generally  estimate  that  more 
than  one  in  twenty  are  ever  truly  repentant.  Which 
estimate  would  leave  seven  hundred  and  fifty  mil- 
lions, or  seven  hundred  and  fifty  times  ten  hundred 
thousand  of  the  present  generation  alone  (each  an 
immortal  being)  to  suffer  eternal  torments  ! 

And  yet,  this  vast  number,  so  difldcult  even  for 
the  mind  to  grasp,  is  in  proportion  to  all  who  have 
since  the  creation,  and  will  in  all  time,  die  unre- 
pentant, as  it  is,  to  the  sands  upon  the  sea-shore, 
which  are  inconceivably  innumerable. 

It  is  not,  and  certainly  will  not  be  denied,  that 
the  Christianity  of  Christendom  forbids  the  least 
hope  of  salvation  for  any  that  do  not  truly  repent 
and  believe  in  this  life.  Do  you  then  realize  it, 
Christian  ministers,  and  all  Christians,  that  the  in- 
numerable millions  of  millions  of  the  souls  which 
God  has  made  immortal,  and  who,  having  never 
heard  of  the  name  of  Chiist,  have,  and  will  die 


VERSUS  POPULAR  THEOLOGY.       207 

unrepentant  and  unbelieving,  and  must  therefore 
sink  to  eternal  perdition,  woe  and  miser}^  ?  Charity 
replies,  that  3^ou  neither  do,  nor  can,  realize  the 
infinite  horrors  of  such  a  consummation  of  the 
creative  power  and  foreknowledge  of  the  Deity. 

And  if  it  were  indeed  possible  to  bring  home  a 
truth  so  withering  to  the  heart — so  blasting  to  the 
mind  —  our  sympathies  would  become  our  tor- 
mentors, and  would  overwhelm  and  destroy  us. 

But  however  unnatural  or  preposterous  it  may 
generally  be  considered,  there  are  many,  especially 
of  the  Calvinistic  faith,  who  entertain  a  hope  that 
their  sympathies  with  suffering  humanity  will  cease 
at  death,  and  that,  in  conformity  with  the  divine 
will,  they  will  rejoice  in  the  eternal  misery  of  their 
fellow-beings — even  their  relatives  and  friends ; 
and  it  must  be  confessed  that  they  do  but  carry 
out  popular  theology  to  its  legitimate  effects. 

It  is,  then,  an  established  truth,  that  popular 
theology  inculcates  not  only  the  doctrine  of  a  par- 
tial salvation,  but  of  the  salvation  of  the  few,  and 
the  inevitable  perdition  and  eternal  misery  of  the 
many.  Does  it  not  follow  that  the  author  of  that 
theology  must,  in  his  nature,  be  equally  partial  ? — 
it  being  universally  acknowledged  that  all  are  alike 
of  his  own  creation,  and  that  there  was  with  him 
no  deficiency  of-  power  to  save  as  well  the  many 
as  the  few?  The  answer  is  obvious.  Can  the 
author  of  such  a  system  of  theology  be  the  same 
that  "causeth  his  sun  to  rise  on  the  evil  and  on 
the  good,  and  vsendeth  his  rain  on  the  just  and  the 


208  PRIMITIVE   CHRISTIANITY 

unjust,"  and  who  hath  made  no  provision  in  na- 
ture more  for  one  than  for  all  ?  His  works  speak 
louder,  though  not  different,  from  his  words,  and 
they  universally  answer  in  the  negative. 

A  partial  salvation  is  therefore  at  issue,  as  well 
with  the  works  as  with  the  word  and  character  of 
God. 

Eespoxsibilities  of  the  Christian  Ministry. 

If  "Christ  is  the  head  of  every  man,  and  the 
head  of  Christ  is  God,"  then  every  man  is  a  mem- 
ber of  Christ's  body,  and,  jointly  with  him,  a  child 
of  God,  and  an  object  of  his  infinite  love. 

If  Christian  ministers  withhold,  or  conceal  from 
those  children,  or  any  of  them,  the  knowledge  of 
that  relation,  they  "  shut  up  the  kingdom  of  heaven 
against  men  :"  they  stand  before  Christ's  Judgment- 
seat,  and  shall  receive  in  the  body  the  things  they 
have  done,  whether  good  or  bad.  They  should 
"  know  and  fear  the  terrors  of  the  Lord."  They 
should  "thus  judge,"  (and  the  love  of  Christ  to 
the  members  of  his  body  should  "  constrain  them  " 
to  persuade  men)  that  "  if  one  died  for  all,  then 
were  all  dead,  (died  in  Christ)  and  that  he  died 
for  all,  that  they  which  live  should  not  henceforth 
live  unto  themselves,  but  unto  him  who  died  for 
them  and  rose  again." 

How  shall  those  children  "live  unto  him  who 
died  for  them  and  rose  again,"  if  they  are  held  in 
ignorance  of  their  relation  to  him,  and  of  his  love 


VERSUS  POPULAR  THEOLOGY.       209 

to  them  ?  To  live  unto  Christ,  is  to  live  in  his 
love — in  love  to  God  and  all  mankind.  If  a  child 
has  no  knowledge  of  his  earthly  joarent  he  cannot 
love  him  or  live  unto  him,  be  that  parent  ever  so 
great  and  good  and  loving.  So  neither  can  he  love 
his  heavenly  father  until  he  is  assured  of  his  flither- 
hood  and  his  love.  "  To  know  the  only  true  God, 
and  Jesus  Christ  whom  he  hath  sent,  is  eternal 
life."  To  know  God,  as  revealed  in  Christ,  is  to 
know  him  as  "  the  head  and  father  of  Christ,"  and 
therefore  the  father  of  all,  because  all  are  in  Christ 
as  members  of  his  body. 

Children  as  well  as  adults,  must  therefore  be 
taught  that  God,  in  and  through  Christ,  is  their  all 
gracious  and  infinitely  loving  Father  ;  and  in  pro- 
portion to  their  faith  or  belief  in  that  truth,  they 
will  love  God  and  live  unto  him. 

Take  a  child,  who  knows  but  the  right  hand 
from  the  left :  teach  him  in  the  name  of.  Christ 
that  of  such  is  the  kingdom  of  heaven — that  he  is 
a  child  of  God,  and  an  object  of  his  infinite  love, 
in  and  through  Christ,  who  died  to  save  him,  that 
he  might  live  forever  with  God  in  heaven, — his 
heart  will  respond  to  that  love,  and  he  will  seek 
his  Father  s  face  ;  he  is  born  again  ! 

So  in  juvenile,  adult,  and  maturer  life,  the  same 
teaching,  the  same  gospel,  is  the  same  power  to 
every  one  that  believeth. 

Go  to  the  prison,  the  dungeon,  and  the  cell — 
show  to  the  inmates  that  they  "are  receiving  in 
themselves  but  the  recompense  of  their  error  which 


210  PRIMITIVE    CHRISTIANITY 

is  meet,"  reaping  as  tbej  have  sowed,  and  jet,  that, 
*'  Christ,  the  head  of  ever}^  man,  hath  suffered, 
obeyed,  and  died  for  all,  that  he  might  reconcile 
them  unto  God  in  his  own  body  on  the  cross," 
whereby  all  have  the  "remission  of  their  sins,  and 
are  made  accepted  in  Christ" — that  he  died  for  all, 
that  they  which  live  should  not  henceforth  live 
unto  themselves,  but  unto  him  who  died  for  them 
and  rose  again — that  they  are  dead  in  sins ;  and 
this  gospel  is  preached  to  them  that  they  may  be 
judged  (suffer  for  their  sins)  "according  to  men  in 
the  flesh,  but  live"  a  life  of  faith  and  love  "unto 
Grod  in  the  spirit" — the  spirit  of  his  infinitely  for- 
giving mercy  and  love  to  them. 

If  they  believe  your  message,  true  and  unfeigned 
repentance  will  be  the  immediate  effect — their  faith 
will  work  by  love,  and  purify  their  hearts,  and 
they  will  henceforth,  even  in  the  dungeon  and  the 
cell,  "  live  unto  him  who  died  for  them  and  rose 
again." 

Above  all,  let  the  "  good  news  and  glad  tidings 
to  all  people,"  be  proclaimed  to  the  poor.  Like 
the  great  Redeemer,  the  gospel  messenger  should 
seek  and  deliver  his  message  to  the  masses,  that  it 
may  reach  the  children  of  want  and  destitution,  of 
sorrow  and  af&iction.  Such  was  the  head  of  every 
man,  while  "  in  the  days  of  his  flesh,  of  his  hu- 
miliation, he  had  not  where  to  lay  his  head ;  was 
a  man  of  sorrows,  and  acquainted  with  grief,  and 
was  despised  and  rejected  of  men."  Let  them  be 
assured  that  "  in  all  their  afflictions,  he  is  afflicted, 


VERSUS  POPULAR  THEOLOGY.       211 

that  lie  is  touched  with  the  feeling  of  their  infirmi- 
ties-" because  they  are  the  members  of  his  body. 
Teach  them  that  "God,  in  his  abundant  mercy, 
hath  begotten  them  to  a  lively  hope,  by  the  resur- 
rection of  Jesus  Christ  from  the  dead,  to  an  inher- 
itance incorruptible,  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  them."     Contemplate 
the  possible,  if  not  probable,  effect  of  such  a  mes- 
sac^e,  delivered  by  authority  of  Christ  himself  to  a 
mass  meeting.      Who  can  tell  how  many  might 
hear  and  receive  the  "  word  gladly,"  as  did  the 
common  people  from  the  mouth  of  the  Saviour? 
and  as  at  the  gathering  of  the  masses  on  the  day 
of  Pentecost,  from  Peter,  when  ^' three  thousand 
were  added  to  the  Church  in  one  day?"     Who 
would  so  joyfully  receive  the  assurance  of  ''  a  glo- 
rious inheritance,  reserved  in  heaven  for  them,"  as 
the   poor  and  the  destitute?      Not  the  rich;  for 
"they  do  not  enter  into  the  kingdom  of  heaven 
(the  state  of  faith)  so  easily  as  the  poor;"  their 
riches  engross  their  affections,  and  bind  them  more 
strongly  to  earth.     Who  would  so  bitterly  weep 
for  his  sins,  and  also  "love  so  much,  as^  the  be- 
lieving sinner,  to  whom  most  is  forgiven  ?" 

A  meeting  of  the  masses  in  open  space,— open 
to  the  free  access  of  those  who  have  not  wherewith 
to  seat  themselves  in  a  church,  or  the  means  to 
clothe  themselves  in  soft  raiment, —is  perfectly 
congenial  with  the  fullness  and  freeness  of  gospel 

grace. 

Let  the  rich  and  the  poor,  the  bond  and  the  tree, 


212  PRIMITIVE   CHRISTIANITY 

and  whosoever  will,  thus  "assemble  themselves 
and  come  and  drink  of  the  pure  Eiver  of  Water 
of  Life  freely." 

We  congregate  in  mass,  to  express  our  interest 
and  solicitude  relative  to  things  which  perish  with 
their  using:  why  not  to  participate  in  the  joys 
which  are  eternal  ? 

Thus  might  the  rich  and  the  poor  rejoice  to- 
gether in  the  common  salvation — "■  the  poor,  that 
he  is  exalted ;  and  the  rich,  that  he  is  made  low." 
The  poor,  feeling  that  he  is  equal  with  the  rich, 
except  in  the  possession  of  that  which,  "as  the 
flower  of  the  grass,  shall  pass  away." 

We  assemble  ourselves  in  perfect  amalgamation 
of  character,  to  offer  gratulation  and  praise  to  a 
nation's  benefactor,  a  nation's  guest;  why  not 
manifest,  in  the  same  manner,  our  love  and  adora- 
tion to  him  who  died  for  us  and  rose  again  ? 

The  Christian  world  professes  to  believe  that 
God  and  Christ  are  infinitely  worthy  of  our  highest 
love  and  adoration,  but  do  not  live  their  profession 
or  their  faith,  because  the  evidence  of  that  truth, 
which  was  once  enjoyed,  is  weakened  by  the  great 
diversity  of  interpretation  of  the  scriptures  of 
truth,  and  the  establishment  of  a  Theology  essen- 
tially adverse  to  the  divine  perfections.  If,  by  an 
unprejudiced  examination  and  study  of  those  scrip- 
tures, the  world  could  obtain  a  full  assurance  of  a 
positive  and  true  relation  of  the  humanity  to  God 
the  Father,  by  virtue  of  its  existence  in  his  Son, 
as  members  of  his  body,  and  of  the  divine  pur- 


VERSUS  POPULAR  THEOLOGY.       213 

pose  to  deliver  that  humanity  from  the  bondage 
of  corruption  into  the  glorious  liberty  of  the  child- 
ren of  God,  that  assurance  or  faith  would  work  by 
love,  and  purify  the  heart,  and  men  would  live 
their  profession  in  proportion  to  the  strength,  of 
their  faith.  The  rich  would  more  fully  realize  that 
earthly  treasures  pass  away  as  the  flower  of  the 
grass,  and  the  poor  would  be  thankful  for  daily 
bread,  while  they  enjoy  the  earnest  of  their  heavenly 
inheritance. 


OF  THE  UNSEEN  WORLD. 

It  has  been  truly  and  eloquently  said,  "  that  all 
are  passing  to  that  bourne  from  whence  no  traveler 
returns  :"  and  it  seems  to  be  generally  conceded, 
that  the  immortal  state  is  veiled  in  mystery  and 
obscurity  ;  doubt  and  uncertainty  pervade  the  gen- 
eral mind,  questioning,  to  some  extent,  even  the 
fact  of  a  future  life. 

If  Christianity  is  true,  it  ought  not  so  to  be  ;  and 
if  it  were  rightly  understood,  it  would  not  so  be. 
Some  are  seeking  to  open  a  communication  with 
the  spiritual  world,  through  the  medium  of  de- 
parted souls.  A  very  considerable  number,  both 
of  the  clergy  and  laity,  are  now  giving  very  earnest 
heed  to  the  supposed  spiritual  rappings,  clairvoy- 
ant illuminations,  &c. 

To  these  the  light  of  orthodoxy  must  be  exceed- 


214  PKIMITIVE   CHRISTIANITY 

ingly  dim,  unsatisfactory,  and  unreliable.  Well, 
if  so,  why  not  search  the  scriptures?  where  you 
may  find  that  primitive  Christianity  assures  us, 
with  more  than  historic  truthfulness,  of  the  arrival 
in  Judea,  about  eighteen  hundred  3'ears  ago,  of  a 
messenger  immediately  from  the  invisible  world. 
From 

"  The  third  heaven  where  God  resides  :" 

"  In  form  and  bodily  shape  like  a  dove ;  and  a 
voice  from  heaven  proclaimed  him  the  Son  of  God, 
in  whom  the  Father  was  well  pleased." 

He  told  us  plainly  of  the  unseen  world — of  the 
"  mansions  in  his  Father's  house — of  the  place  he 
would  prepare  for  us,"  (the  humanity,  certainly,  as 
members  of  his  body)  when  we  shall  be  "  delivered 
from  the  bondage  of  corruption  into  the  glorious 
liberty  of  the  children  of  Grod." 

After  assuming  our  nature,  in  which  he,  as  our 
head,  obeyed,  suffered,  died,  (and  we  in  him)  rose 
again,  and  showed  himself  alive  from  the  dead  at 
four  several  times,  "to  chosen  witnesses:  once  to 
above  five  hundred  of  his  disciples,  who  had  known 
him  and  been  with  him."  After  which  he  ascended 
to  the  "right  hand  of  the  majesty  in  the  heavens," 
from  whence  he  again  returned"  (as  he  had  pro- 
mised) "  to  comfort  and  instruct  his  disciples  :"  an- 
nouncing his  presence  "by  the  sound  of  a  mighty 
rushing  wind,  filling  the  house  where  they  "  (about 
one  hundred  and  twenty)  "  were  assembled ;  bap- 
tizing them  with  his  holy  spirit,  and  with  fire; 


VERSUS  POPULAR  THEOLOGY.       215 

with  the  latter  in  the  form  of  cloven  tongues,  which 
sat  upon  each  of  them," — indicating  the  miraculous 
power  given  to  them  of  preaching  in  all  languages 
the  gospel  of  the  grace  of  God,  with  tongues  flam- 
ing with  the  fire  of  infinite  love — melting  the  hearts 
of  all  believers  to  repentance  and  filial  and  holy 
affections,  or,  in  other  scriptural  language,  "  grant- 
ing them  repentance  unto  life." 

"  Last  of  all,  he  was  seen  of  Paul  also,  to  whom 
he  committed  a  dispensation  of  the  gospel,  as  an 
especial  apostle  or  messenger  to  the  Grentiles."  All 
the  apostles  were  witnesses  of  these  things,  sealing 
their  testimony  with  their  blood. 

We  also  learn  from  the  same  source,  that  we 
shall  all  be  saved  at,  or  immediately  after  death, 
from  corruption  to  incorruption,  from  dishonor  to 
glory,  from  the  likeness  of  Adam  to  the  likeness 
of  Christ. 

It  is  then  certain  and  true,  as  the  testimony  of 
Christ  and  his  apostles  is  true,  that  the  Son  of  God 
has  come,  both  the  first  and  second  time,  from  the 
unseen  world,  from  the  abodes  of  glorified  spirits, 
and  of  the  angels  of  God  ;  that  he  has  told  us  of 
our  incorruptible  inheritance,  its  joys,  and  its 
glories,  and  of  the  fashion  of  our  bodies,  which 
are  to  be  like  unto  Christ's  glorious  body. 

If  orthodox  Christianity  remove  not  the  veil, 
and  the  m3-stery  which  beclouds  and  darkens  the 
horizon  of  the  immortal  state,  (to  the  mind  of  the 
unbeliever)  it  is  not  the  gospel  which  brings  life 


216  PRIMITIVE    CHRISTIANITY. 

and  immortality  to  light — the  gold  has  become 
dim,  and  the  most  fine  gold  is  changed. 

If  the  Son  of  God  has  thus  revealed  the  glories 
of  the  immortal  state,  that  we  shall  be  clothed  with 
a  spiritual  and  glorious  body,  which  we  shall 
derive  as  naturally  from  him  our  spiritual  head 
as  we  inherit  our  earthly  tabernacle  from  the  first 
Adam,  then  it  cannot  be  said  that  no  traveler  has 
returned  from  that  bourne  which  is  beyond  the 
precincts  of  mortahty. 

If  the  report  of  the  heavenly  messenger  comes 
to  us  with  the  highest  possible  sanction  and  evi- 
dence of  its  truth,  we  may  not,  except  at  our  peril, 
"  refuse  him  that  speaketh."  Let  us  give  diligent 
heed  to  the  scriptures  of  truth — not  to  lying  vani- 
ties. Let  us  learn  of  him  who  giveth  rest  unto 
our  souls. 


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